
Book ._i/_^:^£ 



HISTORY 



OP 



THE AVYANDOTT MISSION, 



AT 



UPPER SANDUSKY, OHIO, 



rXDKir TICK DlllKCTIOX OF THE 



METHODIST EPISCOPAL CHURCH 



BY KEY. JAMES B. FINLEY. 



" Thf people that walked in darknpgs have seen a great light ; th^jr 
that, dwell in the land of the shadow uf death, upon them hath the light 
ehined," Isaiah ix, 2. 



CINCINNATI: 

PUBLISHED BY J. F. WRIGHT AND L. SWORMSTKDT, 
rou t;ik mkthodist episcopal ciirRCH, at the book coircBBn", 

CORXER OF MAIN AND EIGHTH-STREETS, 



R. P. Thompson, Printer. 
1840. 



E9i 



Emered according :o an Act of Cangress, in the year 1840, by John F. 
Wright and Leroy Swormsledt, in the Clerk's Otfice for the District Court 
ttf Ohio. 



ADVERTISEMENT. 



The Wyundott inif-sion was the first established by 
the Meiliodist Episcopal Church on our frontier, for the 
benefit of the Indians. Here it was satisfactorily ascer- 
tained that the Gospel and grace of God could effectually 
change the heart of savage man — reclaim him from 
ignorance and sin, and confirm him in the practice of 
virtue and reliofion. And such was the signal and extra- 
ordinary success of this mission, that it encouraged the 
Church to devise extensive plans for the conversion of 
other Indian nations, and excited a confidence and liber- 
ality adequate for their accomplishment : so that all our 
missions now among the Indians may be said, in some 
sense, to have had their origin in the successful experi- 
ment made at Upper Sandusky. 

As this M'ork treats of subjects deeply interesting to 
the Christian public, especially to all the friends of mis- 
sions ; and as the author is generally and favorably known, 
we anticipate 'for it a very extensive circulation. 

It may be proper for us to say, in conclusion, the his- 
tory we now present to the public has been revised for 
the press, under the direction of the publishers ; and al- 
though the phraseology has been changed in some places, 
yet no change has been made to vary the sense of the 
factSj as narrated by the author. We trust this volume 
will be perused by many with much satisfaction ; and 
that it will greatly subserve the interests of the mission- 
ary cause. PuaLisHKRs. 

Cinchinafi, .^pril 8, 1840. 



PREFACE. 



In presenting this volume to the Christian public, the 
author claims no other merit than that of giving a plain 
narrative of facts which fell under his own observation, 
or which are derived from authentic sources. In early 
life he became acquainted with the Indian tribes border- 
ing on our frontier, and acquired considerable knowledge 
of their history and traditions-^their manners and cus- 
toms—their religion and modes of worship ; and having 
been subsequently several years a missionary to the ^Vy- 
andotts, at Upper Sandusky, he is enabled to give a rela- 
tion of all that pertains to the introduction and success of 
the Gospel among them. 

In undertaking this work the author has been influ- 
enced by the advice of several of his friends, as well as 
by his own desire to bring to the notice of the public, 
the example furnished in the history of the Wyandott 
mission, of the divine efficiency of Christianity to civil- 
ize the heathen nations. He has not aimed at a polished 
style, and seeks no literary fame ; his highest ambition 
being to advance tlie glory of God, and the influence of 
genuine religion among men. 

That the historical narrative contained in this volume 
may edify his readers, and awaken their sympathies and 
stimulate them to greater efforts in sustaining the cause 
of missions, as well as aflbrd encouragement to the mis- 
sionary of the cross to renewed exertions in the great 
work of evangelizing the world, is the earnest prayer of 

The Autiioh. 



CONTENTS 



HIHTOKY OF THE WYANDOTT MISSION 



CHAPTER I. 

Indians, why so called — Their origin unknown — Supposed to bede- 
pcendaiit.-: of the Ten Tribes of Israel — Revolt of the Ten Tribes — Car- 
ried captive into Assyria — Scripture prophecies concerninfr them — Of 
tlicir dispcroion and final restoration — Their present exii^tence and 
place unknown — Outcasts from the rest of the world — Their probable 
miration to this continent — Arguments to show this — Quotation 
from Esdras — Probable from Assyria to this continent — Compaiison. 
bctwecn the Indians and Jews, in tlieir persons, dress, ornaments, 
tScc. — Txic Indian languages derived from one root — Indians' opinion 
of their own origin — Hold themselves to be a distinct race. Page 13 

CHAPTER II. 

The Wyandotts — Former extent of their territory — Strong and 
warlike — Division of the nation — Tlieu- bravery — Hospitality — Divide 
their lands with other nations — Diminution of their numljcrs — Gloomy 
r>:'flections of tlie Indian in contemplating the extinction of his race — 
111 treatment of them by the whites — The persons of the Inditms de- 
scribed — Mental characteristics — Pecvdiar traits of character — Wor- 
ship the Great Spirit — Their festivals — Medicine feast — Feast of 
dreams — Feast of giving names — V/ar feast — The great feast — 
Wobbeno feast — Feast wath the dead — Boys' feast — Garangula — Au- 
tumnal feasts — Solemn feasts — Buffalo feasts — Wyandotts in two 
tribes — Change in the dynastv — Form of government — ]\Ianslaugh- 
tcr and the avenger of blood — A singular example — Towns of refuge — 
An example — Law about property sold — A case where the author was 
concerned — Law about theft — Theft formerly almost unknown — San- 
guinary' law against murder — Its beneficial effect — Witchcraft — Case 
of a young man bewitched by wolves — Stewart and a witch — Horrible 
death inflicted on her — Games — Their religion — Believe in two Gods — 
Ii> future rcwai'ds and punishments — In inspiration — Seneca prophet — 

IK 



O CONTENTS. 

Shawiiec prophet — Inferior prophets — Polygamy — Hospitality — Re- 
ception and entertainment of strangers — Author eats a dish of lo- 
custs — Mode of eating — ;A case of two white men transgressing it — 
Their friendship and hatred Page 43 

CHAPTER III. 

Introduction of the Gospel among the Wyandotts — Their degraded 
condition before this — Their reception of the Roman Catholic relig- 
ion — Its bad effects on their minds and lives — John Stewart — His 
conversion — Is impressed to preach to the Indians — Leaves Marietta 
lor this purpose — Comes to Goshen, on the Tuscarawas — Then to the 
Delawares at Pipetown — Adventures there — Comes to Upper San- 
dusky — Kindly received by the Walkers — Interview with Jonathan 
Pointer, who discourages him in his undertaking — First preaching of 
Stewart among the Wyandotts — Decision of Mr. Walker respecting 
the Protestant and Catholic Bibles — Stewart departs for Marietta-^ 
Robert Armstrong — Visits of local preachers to the Wyandotts — 
Tliey are recognized by the Ohio Coiifcrcncc as a missionary sta- 
tion — Rev, James Montgomery appointed missionaiy — Leaves the sta- 
tion, and becomes sub-agent at Lower Sandusky — Moses HeiJcle, Sen.^ 
supphes his place — First Indian quarterly meeting held at Ebenezer 
Zane's, November 19th, 1819 — Interesting exercise of the meeting — 
Experience of Between-the-logs — Of Hicks — Of Scuteash — Monon- 
cue's exhortation, and liis remarks on whisky — Between-the-logs de- 
scribes their ancient religion, that of the Roman Catholic, and the 
Seneca and ShaviTiee prophets — The Wyandott mission peculiarly 
blessed — Religion alone truly civilizes savage men — The author pur- 
s^iades them to have a school, and adopt the habits of civilized life — 
Address of the nation, dated August 7th, 1821, to the conference held 
at Lebanon — Dangerous voyage to Dc^troit — Tlie liark canoe — Quar- 
terly meeting at Detroit — Voyage to Portland — Journey to Lower 
Sandusky — An Indian poney 73 

CHAPTER IV. 

. The author in August, 1821, appointed mirisio)iary — Want of 
missionary funds and resources — Preparations for his journey — ■ 
Arrives at the mission — Cordially received — Lives in a cold, open 
cabin — Builds a new one — Works very hard, and prepares materials- 
for building the mission house — Sufferings during the winter — Stew- 
art teaches Indian school at Big Spring — Happy death of Monon- 
cue's aunt — His speech at her funeral — Unformed state of the 
Clmrcli — Organization of a cla>;s a^ Big Spring, and one at the 



CONTENTS. 7 

mission — Opposition to this course by the luke-wann and irrcli^'- 
ious — Unprincipled conduct of the traders — Heads of a sermon at 
the mission — Between-thc-logs exhorts — Indian woman's dream — 
Indians repair to their hunting ground, to hunt and make sugar — 
Author visits their camps to hold a two days' meeting — Eats boiled 
raccoon and molasses — The hunting camp — The houses, beds, and 
fixtures — Mode of hunting raccoons — Bears — Their habitudes — 
Mode of hunting them in winter — Young bears — Bear robbed of 
her cubs — Bear's flesh and oil — Bear's oil, venison, sugar, and 
parched corn — Account of the meeting — Return to the mission 
house — Meeting among the whites on Tyamochte creek — Monon- 
cue's address to them on drinking — Difficulties of regulating classew 
and explaining Discipline Page llo 

CHAPTER V. 

Interesting examination of the leaders at the quarterly confer- 
ence — Cleanliness promoted — Better treatment of women — Wicked 
conduct of traders — Scruples of the chiefs respecting holding civil 
ofl[lces — The author removes their doubts — His reasoning on this 
topic — Interesting camp meeting on Delaware circuit — Profitable 
quarterly meeting at the mission — Meeting at the Big Spring — 
Conversion of an Indian w^oman on the way, while riding to it — 
Baptisms and marriages — Organization of two small schools — Erec- 
tion of the mission house — Dangerous illness of the author, occa- 
sioned by hard labor at the house — Illness of Mrs. Finley — Both 
recover slowly — Their great sufferings — Evil surmisings respecting 
Stewart — Bishop M'Kendree purchases a farm for him, and pro- 
vides for his family — 111 health of the author — Unable to receive a 
re-appointment to the mission — Correspondence with Rev. J. Soule 
and Rev. S. G. Roszel — Speech of Betwcen-the-logs at conference — 
Bishop M'Kendree's reply 135 

CHAPTER VI. 

The author is appointed to the Lebanon di.-itrict, and superinten- 
dent of the mission — Charles Elliott is appointed missionar}' — Ar- 
rives at Sandusky early in October — A school committee appointed — 
A school opened, and becomes very large — Two teachers, viz., \^''il- 
liam Walker, Jr., and Lydia Barstow, appointed — Revival among 
the children — ^The author quits the district, and takes charge of the 
mission — Brother Elliott is employed in making collections for the 
mission — Opposition of the heathen party — Bloody-eyes determines 
to kill his brother, Between- the-logs — The author's rencounter with 



8 co:;tents. 

llu! \\vixd chief, Dc-un-qiiot, and his party — Their dress — Tlio chiei 
!)iaintai)TS that there are two gods, one of the whites, anolhcT of th<j 
rod men — The author's reply to tliis theory — Pertinent remarks of 
Between-thc-logs — The liead cliief dies shortly after — His wifo 
joins the Cluirch — DifiieuUy in exercising Discipline — A ciiriouf* 
case between a trader and Betwcen-thc-logs Page 10 1 

CHAPTEll VII. 

The author visits neighboring tribes — Conversation with the 
chiefs on the diilcrence between Methodist and Presbyterian doc- 
trine — Visit to the Mohawks — Dangerous passage over iloney 
creek — Interesting meeting and formation of a class among the 
Mohawks — Visit to the Senec.y.? — Tlie Seneca feast — Peccption of 
the Wyandotts — Speech respecting the Seneca propliet — Prelinu- 
nary answer of Between- the-Iogs — Commences a religious meet- 
ing — Admirable speech on the superiority of the Christian over 
the Indian religion — Answers and objections — Speech of Hicks — 
Speech of Mononcuc — His description of the judgment — Eili^cf 
on the hearers — Closing interview of the Seneca and Wyandott 
chiefs — The raithor renews his acquaintance with A^lpiiig-.sticlc, a 
chief — Good effects of their visit upon the Senecas. . . . 171 

CHAPTER VIII. 

Quarterly meeting held July 26th, 1823, in the woods — Love 
feast — Speech of Between-thc-Iogs — Good ellbcts of the meeting — 
The school — Formed on the manual la])or plan — Classification and 
employ of the boys — Of the girls — Bishop M'Kendree'^ visit — fie 
teaches the boys to hoe — His letter to T. Mason — Mr. Johnston's let- 
ter — The Bishop visits and instructs the Indians at their houses — 
Interesting conversations with them — Eeligion can civilize savai;(* 
men — Attempts of the government agents to purchase the Wyandott 
reservation — Speech of a chief on the occasion — The whites steal 
their liorses — Expedient to remedy tliis — Journal of their doings in 
council kept in writing — Regulations concerning marriage and di- 
voixe — Extract from their journal — liaws respecting drunkenness — 
Case of a young man — Good effects of religion on its professors — 
Treatment of the children — Manner of convincing the Indiaiis of 
the truth of religion — G. R. Jones' letter 182 

CHAPTER IX. 

The year 1823-24 — The author re-appointed, and with him the 
Rev. Jacob Hooper — liCttcr from Hon. Lewis Cass — Ijast illness 



CONTENTS. 9 

and death of John Stewart — The author sots out for the north, to 
visit other tribes, accompanied by two Indians — Incidents on tho 
way — The ring hunt — A Wyandott hymn — Sin of sclUng ardent 
spirits — Lodging at a Frenchman's — Meeting at the house of Hon- 
nis — Description of this venerable man — His speech — Roman Cath- 
oUc priests among the Wyandotts — Mouth of the Detroit river — 
Maiden — Brownstown — Detroit — Interview with Governor Cass — 
Crosses to the Canada side of the river — Forms the first Indian 
class ever formed in Canada — Return to Detroit — Revival there. 

Page 212 

CHAPTER X. 

The author's return home from Detroit — Preparations for tho 
journey — Incidents on the way — Sleeps on the ground — Passing 
the Maumee — He and his companions come to an Indian camp — 
Spoons of lynn bark — Return to the mission — Attempts of the 
heathen party to revive their old religion — Their curious notions 
respecting the Bible — The chiefs accuse the sub-agent — His trial 
before Mr. Johnston — Unfounded allegations against tho author — 
His manner of defense — Mr. Johnston's letter — The author's life 
threatened — He employs no means of otfense or defense — Respect 
shown to him by the wicked Indians 235 

CHAPTER XI. 

The year 1824 — A class formed of the school children — Tlitir 
religious exercises — Their Christian behavior — Death of Hanr/idi 
Armstrong, in May, 1824 — The Indians go to White river to hunt 
during the winter — Between-the-logs has charge of the party — 
They all observe the Sabbath, and hold religious meetings — Whi'o 
persons coming to trade on the Sabbath, are reproved — Admirabl<^ 
exhortation of Between-the-logs on one of these occasion.^ — Their 
return to Sandusky — Sum-mun-de-vs at and the unknown j)reachor — 
Unprincipled conduct of the traders — Attempt of the heatlien party 
to restore their religion — Manner in which tlie author restored those 
who had been led astray by the heathens — Kindness and revenge of 
the Indian — ^Instance in the case of Adam Poe and Rohn-yen-nes^: — . 
The Indians turn their attention to agriculture and domestic im- 
provements — They receive much aid from the example and assis- 
tance of the missionaries — Erection of a meeting house — Inter\iev.- 
of the author with President Monroe — Also with Mr. Calhoun — 
Letter from Mr. M'Kenney — Form of a report for an l!:>dijn 



10 CONTENTS. 

school— Objections to this by some — Efilciency of the Gospel to 
civilize man . Page 2 13 

CHAPTER XII. 
May, 1824 — Missionary meeting at Baltimore — Anecdotes and 
address by Summerfield — The aunt and her niece — Mr. Wirt taken 
for an Indian — Note from Rev. ^Richard Reece — Influence of rehg- 
ion in civilization — Impulse given to missionary exertions — I^etter 
of T. Jackson, Philadelphia — Also of L. Dorsey, Baltimore — Mr. 
M'Kenney's letter — Contemplated division of their lands — Mr, 
M'Kenney's letter on this point — State of the mission at the close 
of the year — Bishop Soule's letter — State of the Wyandott mission 
in Canada 262 

CHAPTER XIII. 

Conference year commencing 1824 — The author and J. Hooper 
rc-appointc_d to the mission — Division of the Indian lands consider- 
ed — Proposal to remove west of the Mississippi — Letter from Mr. 
M'Kenncy — Letter to the War Department, on the state of the 
school — Mr. M'Kenney's reply — Gov. Cass' letter — The author's 
letter to the War Department on the removal of the Indians — An- 
noyance of the whites, and the remedy — Gov. Cass' letter — Black- 
hoof's view on removing by the government — Mr. M'Kenney's let- 
ter — Removal of the Indians — Religious state of the mission — 
Letter from the Female Missionary Society of New York, accom- 
panying a donation of books — Mr. Dando's letter — Letter of the 
chiefs — Letter of Methodist Female Missionary Society of Phila- 
delphia — The author's reply 294 

CHAPTER XIV. 

Robert Armstrong — His capture when a child — Brief notice of his 
life — His character — Usefulness — Death — Author appointed Sub- 
Agent for the Wyandotts — Correspondence on that subject — Dis- 
charges its duties gratuitously — Letter from a Juvenile Missionary 
Society — Reflections — Exhortation to the young — Condition of the 
mission — Efforts of traders to entice the Indians to intemperance — 
Severe reproof to makers and venders of ardent spirits — Scuteash 
seduced ])y the traders, and led into incurable drunkenness — Unsuc- 
cessful attempts of the author to reform him 320 

CHAPTER XV. 

Conference year commencing in 1825 — The author and Rev. J. 
C. Brooke appointed missionaries — Twelve of the ' largest Indian 



CONTENTS. ] 1 

boys sPiit to live among the whites — The authors exposure in lying 
out all night — His dangerous sickness — A good quarterly meeting — 
Conversion of Scionta, the high priest of the heathen party — Letter 
of the author — He and Between-the-Iogs, Mononcue, and others, set 
out to visit the eastern cities — Voyage to Buffalo — Religious exer- 
cises on the canal — Arrival at Schenectady — At Albany — At New- 
burgh — At New York — They lodge at Dr. Pitts' — Are disturbed 
witli drays and carts passing before day — Mononcue's opinion of 
sea crabs — They are amused with the curiosities of the city — School 
of colored children — Museum — Gas lights — The chiefs speak in the 
(•ongregation — Rev. H. B. Bascom's admirable missionaiy sermon — 
Missionar)' meeting — Speech of Betwecn-the-Iogs — Of Mononcue — 
Of Rev. J. P. Durbin— Letter from Bishop Soule— They visit Phil- 
sidelphia — Occurrences there — Proceed to Baltimore — Received b} 
Bishop Soule and others at the wharf — Lodged at his house — Kind- 
ness of his family — Bishop M'Kendree — Great curiosity to see the 
chiefs — Favorable impression made by their visit — The Baltimore 
camp meeting — Address of Between-the-Iogs — He addresses the 
congregation by signs — Good effects — The Severn camp meeting — 
Anecdote of a German — Visit to Vv^ashington — The author and the 
chiefs return home — Their report to their people — Letter from Sa- 
rah B. Sargent — Reflection — Judge Leib's Report to the Secretary 
of War , Page 33G 

CHAPTER XVI. 

Conference year commencing in 1826 — Rev. James Gilruth ap- 
pointed missionary to the Wyandotts — Death of Between-the-Iogs — 
Bishop M'Kendrce's last visit to the mission — Rev. John P. Fin- 
ley — The Bishop's pastoral care of the mission — Holds a council 
with the chiefs — His address to them — Their reply — Notes of this 
council, taken b}' the Bishop — His notice of some of their peculiar 
customs — Scionta, formerl}^ high priest of the heathen party — His 
conversion noticed — The Bishop's valedictory — Affecting parting 
scene — The Bishop, the avithor, and others, set out for Urbana — 
Indian provision for the journey — Incidents on the wa}' — Reflec- 
tions concerning the Bishop's plainness and humility — Indian " cold 
coffee" — Arrival at Urbana — Bishop's letter to Editors of the Meth- 
odist Magazine — Slander against the author investigated and refu- 
ted — Certificate of the chiefs in his favor — Young Ladies' Wyan- 
dott Missionary Society of Philadelphia — Letters from same. 386 



12 CONTENTS. 

CHAPTER XVII. 

The Wyandotts want their lands divided — Letter from Gov. Cass 
on the subject — The division made — Good effects thereof — Letter 
from Mononcue — Case of cruel murder among the Indians — Death 
of the murdered man — The murderer's life purchased by presents to 
widow of deceased — Her conversion — She returns the price of her 
husband's blood, and marries — Stricture on the manufacture and 
sale of ardent spirits — Publishers' notice — Letter from Rev. James 
Gilnith Page 392 

CHAPTER XVIII. 
OBITUATIIES. 

Bet ween- thc-logs — Big- tree — Jos. Williams — Cu-an-da-ma Hicks 
— Maurice — Mar)- — Wah-shu-ta-mah — An-daw-y a-wah — Thomas 
Mason — Isaac Walker — Co-ban — Hannah — Eliza Jane Hansberger 
— Sister Frost — Two Feathers — Maurice — Ken-taugh-que — Susan 
Brant — In-cats-see — Cu-ah's wife — John Brant — ^Eli Pipe — Ta-zuh 
— Nau-gah-hat — Mary I^ighter — Sy-on-to's wife — None-way-sa — 
Yas-yah — Sister Jaco — Men-da-za — Tar-un-ene — Polly Zane — 
Ya-men-dash — Ta-sa-tee-^Sister Jacques — Tay-how-wa-ha — Tar- 
e-sha — Tar-he-too — Maurice Big Spoon — An-da-wiz-u — Peter War- 
pole — Jesse Lee — Jacob Hooper — Men-sa-noo — May-yat-ta-hat — 
John Coon — John M'Lean — Ya-zhe-ah — Charlotte Barnet — Eliza- 
beth Mononcue — Tom Long — Mariah — Rhon-yan-ness — Conclu- 
ding remarks 401 



HISTORY OF THE WYANDOTT MISSION. 



CHAPTER I. 

Indians, why so called — Their origin unknown — Supposed to be de- 
scendants of the Ten Tribes of Israel — Revolt of the Ten Tribes — Car- 
ried captive into Assyria — Scriptiure prophecies concerning them — Of 
their dispersion and final restoration — Their present existence and 
place unluiowii — Outcasts from the rest of the world — Their probable 
migration to this continent — Arguments to show this — Quotation 
from Esdras — Probable from Assyria to this continent — Comparisoji 
between the Indians and Jews, in their persons, dress, ornaments, 
&c. — The Indian languages derived from one root — Indians' opinion 
of their own origin — Hold themselves to be a distinct race. 

The natives of this continent were called Indians by 
the first discoverers of it, who supposed that they liad 
reached the eastern coast of India. They found it peo- 
pled with a numerous race of copper colored inhabitant?, 
enjoying many of the blessings of social life, whose very 
existence was before unknown to all the rest of the world. 

Of the origin of the Indian race, history is altogether 
silent. And although God " hath made of one blood all 
nations of men to dwell upon the earth," yet, from what 
branch of the family of Noah they have descended, or 
how and when they reached this continent, as well as 
their subsequent history, nothing better is left to us than 
mere conjecture. Even their own traditions on this sub- 
ject differ, and, at best, are' shrouded in great obscurity, 
or rejected as ridiculous fables. The question of their 
origin, however, is too deeply interesting to be passed 



14 HISTORY OF THE 

over in silence. I must, therefore, ask the indulgence of 
my readers, whilst I lay before them some thoughts on 
this subject; in which I shall avail myself freely of the 
Rev. Ethan Smith's " View of the Hebrews.'" 

The opinion that the aboriginals of this great continent 
are the descendants of the ten lost tribes of ancient Israel, 
has long been entertained by many, and advocated by some 
able writers. In the absence of historical evidence to sus- 
tain this opinion, we must rely upon circumstantial proof, 
and upon inferences drawn from a comparison of the pres- 
ent race of Indians with the ancient Israelites. 

In the reign of Rehoboam, son and successor of Solo- 
mon, king of Israel, about two thousand five hundred 
years since, the Ten Tribes revolted, and separated them- 
selves from the house of Israel, and Jeroboam became 
their king. He supposed that if they were permitted to 
go up to Jerusalem to worship, by their mingling with 
the house of Judah, their prejudices might be overcome, 
and they would return to their former alliance. To pre- 
vent this, he made golden calves, and set them up in Dan 
and Bethel, and commanded that for public worship they 
should assemble at those places ; and by this idolatrous 
worship, he made Israel to apostatize from God, which 
brought down on them the curses foretold by Moses, their 
prophet. (Deut. xxviii, 15.) 

How literally was this prophecy fulfilled on Judah and 
Israel ! Tiglath Pileser, king of Assyria, captured the 
tribes of Reuben and Gad, and the half tribe of Manas- 
seh, who dwelt east of Jordan, and placed them in Halah 
and Habor, by the river Gozan. About twenty years 
after this, and seven hundred and twenty-five years be- 
fore Christ, the rest of the Ten Tribes were taken by 
Shalmanezer, and carried into Assyria, and placed with 



WYANDOTT MISSION. 15 

their brethren in Media. This happened about nine hun- 
dred and forty-three years after they came out of Egypt. 
From this captivity the Ten Tribes never returned, and 
they have strangely disappeared from the -world, and have 
no name or place among the nations of the earth ; and wc 
might readily suppose that they had amalgamated with 
the nations by whom they were captured, were it not 
that the prophecies in Scripture concerning them, forbid 
this conclusion, and that we have demonstrative proofs 
that God has preserved the house of Judah, which has 
been scattered to the four winds of heaven. These, we 
know, still remain a separate and distinct people, whose 
whole present population may be estimated at five mil- 
lions ; and we may fairly infer that the Ten Tribes 
have been preserved, by the same powerful hand, sepa- 
rate and distinct. And that they do still exist, we think 
there can be no reasonable doubt. The prophets foretold 
their literal ejection from the promised land, which was 
fulfilled; and the prophecies strongly intimate their lit- 
eral restoration. (See Ezekiel xxxvi.) Here the long 
dispersion of Judah and Israel is foretold, and the cause 
of it stated. But in the final triumph of Messiah's king- 
dom, God says, by his prophet, "And I will sanctify my 
great name, which was profaned amongst the heathen;" 
"and the heathen shall know that I am the Lord, saith 
the Lord God, when I shall be sanctified in you before 
their eyes. For I will take you from among the heathen, 
and gather you out of all countries, and will bring you 
into your own land. Then will I sprinkle clean water 
upon you, and ye shall be clean: from all your filthiness, 
and from all your idols, will I cleanse you. A new heart 
also will I give you, and a new spirit will I put within 
you : and I will take away the stony heart out of your 



16 HISTORY OF THE 

flesh, and I will give you a heart of flesh. And I will 
put my spirit within you, and cause you to walk in my 
statutes, and ye shall keep my judgments, and do them. 
And ye shall dwell in the land that I gave to your fathers ; 
and ye shall be my people, and I will be your God." 
"Then shall ye remember your own evil ways, and your 
doings that were not good, and shall lothe yourselves in 
your own sight for your own iniquities and for your abom- 
inations. Not for your sakes do I this, saith the Lord 
God, be it known unto you." "In the day that I shall 
have cleansed you from all your iniquities, I will also 
cause you to dwell in the cities, and the wastes shall be 
builded. And the desolate land shall be tilled, whereas 
it lay desolate in the sight of all that passed by." "And I 
will multiply men upon you, all the house of Israel, even 
all of it : and the cities shall be inhabited, and the wastes 
shall be builded." "And they shall say, This land that 
was desolate is become like the garden of Eden ; and the 
waste and desolate and ruined cities are become fenced, 
and are inhabited. Then the heathen that are left round 
about you shall know that I the Lord build the ruined 
places, and plant that that was desolate: I the Lord 
have spoken it, and I will do it." Again, in chap. 37, v. 
14, [I will] "put my spirit in you, and ye shall live, and 
I shall place you in your own land: then shall ye know 
that I the Lord have spoken it, and performed it, sailli 
the Lord." 

This prophecy shows clearly that ancient Israel is not 
only to be converted from their Judaism, their rejection 
of Christ, and from their idolatry ; but shall be spiritually 
born of God, receive a new heart, from which the stony 
is to be taken away, and cleansed from all their filthiness 
and idols ; and ancient Israel (that is, the houses of Judah 



WYANDOTT MISSION. 17 

and Israel) are to be restored to the promised land ; and 
the Lord is to build for them, in the face of all their ene- 
mies, their cities and waste places, and make that long 
desolated country as the garden of Eden. This wonder- 
ful event is most beautifully illustrated in the 37th chapter 
of Ezekiel, by the figure of the valley of dry bones: — 
" The hand of the Lord was upon me, and carried me 
out in the vSpiiit of the Lord, and set me down in the 
midst of the valley which was full of bones, and caused 
me to pass by them round about : and behold, there were 
very many in the open valley ; and lo, they were very 
dry." This is a most impressive figure of the present 
condition of ancient Israel ; and in all human probability, 
the restoration of this valley of '"'•very dry'''' bones, to 
living human beings, appears quite as impossible as the 
restoration of ancient Israel, in their present condition, 
to the happy enjoyment of their beloved Canaan. "And 
he said unto me, Son of man, can these bones live ? and 
I answered, O Lord God, thou knowest. And he said 
unto me. Prophesy upon these bones, and say unto them, 
O ye dry bones, hear the word of the Lord. Thus saith 
the Lord God unto these bones; Behold, I will cause 
breath to enter into you, and ye shall live. And I will 
lay sinews upon you, and will bring up flesh upon you, 
and cover you with skin, and put breath in you, and ye 
shall live ; and ye shall know that I am the Lord. So I 
prophesied as I was commanded : and as I prophesied, 
there was a noise, and behold a shaking, and the bones 
came together, bone to his bone. And when I beheld, 
lo, the sinews and the flesh came upon them, and the skin 
covered them above : but there was no breath in them. 
Then said he unto me, Prophesy unto the wind, proph- 
esy, son of man, and say to the wind, Thus saith tlie 

2* 



is HISTORY OF til£ 

Lord God: Come from the four wiilds, O breath, and 
breathe upon these slain, that they may live. So I 
prophesied as he commanded me, and the breath came 
into them, and they lived, and stood up upon their feet, 
an exceeding great army. Then he said unto me. Son 
of man, these bones are the whole house of Israel : 
[reader, not a part, but both the houses of Judah and of 
Israel:] behold, they say. Our bones are dried, and our 
hope is lost: we are cut oft' for our parts. Therefore, 
prophesy and say unto them. Thus saith the Lord God; 
Behold, O my people, I will open your graves, and cause 
you to come up out of your graves, and bring you into 
the land of Israel. And ye shall know that I am the 
Lord, when I have opened your graves, my people, 
and brought you up out of your graves, and shall put my 
spirit in 3^ou, and ye shall live, and I shall place you in 
your own land : then shall ye know that I the Lord have 
spoken it, and performed it, saith the Lord*" 

Reader, can you doubt for a moment, that this proph- 
ecy has reference to ancient Israel in their present state ? 
Dead and buried, they rejected God's Messiah, and cruci- 
fied him, calling out, "Let his blood be upon us and upon 
our children." And they remain in this most obstinate state 
of unbelief until this day. Judah is scattered and buried 
in the nations of the earth ; and nothing but the power of 
that God who stays the pillars of heaven, and confines 
the waters of the great deep, could have preserved them 
from amalgamation with those nations, or of being entirely 
destroyed from amongst men. But Jehovah holds them 
in his right hand ; and will, by his own power, again 
restore them to the promised land. 

But the question is asked, " Where is Israel, or the Ten 
Tribes ?" They are yet in existence somewhere, a sepa* 



WYANDOTT MISSIOX. 19 

rate and distinct people, and are included in the " wliole 
house of Israel," and "shall come out of their graves," 
as well as the house of Judah, and God " shall place them 
in their own land." The Lord, by his prophet, con- 
tinues this subject under another figure, so as to confirm 
the restoration of Judah and Ephraim, and their final 
happy union, verse 16th : " Moreover, thou son of man, 
take thee one stick, and write upon it. For Judah, and 
for the chiklren of Israel his companions : [that part of 
Israel that remained with Judah after the others revolted :'] 
then take another stick, and write upon it. For Joseph, 
the stick of Ephraim, and for all the house of Israel his 
companions:" [to wit, the Ten Tribes that revolted.] 
Here these two houses are clearly distinguished the one 
from the other, in their present separated state. Now hear 
what follows : "And join them one to another into one 
stick ; and they shall become one in thy hand. And when 
the children of thy people shall speak unto thee, saying, 
Wilt thou not show us what thou meanest by these ? say 
unto them. Thus saith the Lord God ; Behold, I will take 
the stick of Joseph, which is in the hand of Ephraim, 
and the tribes of Israel his fellows, and will put them 
with him, even with the stick of Judah, and make them 
one stick, and they shall be one in mine hand." "And say 
unto them, Tlius saith the Lord God ; Behold, I will take 
the children of Israel from among the heathen, [this cer- 
tainly means the Ten Tribes, and their heathenism, into 
which they have fallen,] whither they be gone, [this ex- 
presses their present state,] and will gather them on every 
side, and bring them into their own land : [has this ever 
been done?] and I will make them one nation [both 
Ephraim and Judah] in the land upon the mountains of 
Israel ; and one king shall be king to them all : and they 



20 HISTORY OF THE 

shall be no more two nations, neither shall they be divided 
into two kingdoms any more at all." 

Surely no one will deny that this prophecy has yet to 
be fulfilled. Are not the houses of Israel and Judah now 
divided, and have been separate for the last two thousand 
live hundred and sixty-two years? And this prophecy 
foretells their literal restoration to the promised land, and 
their union as one nation, no more to be separated. But 
the predictions of this mighty event are intermingled with 
the prophecies of the final triumph of the kingdom of 
Christ, and with those of the great battle of Gog and 
Magog, or the downfall of Antichrist, the beast and false 
prophet. (See Ezekiel xxxviii, xxxix.) 

The prophet Isaiah, (11th chapter,) takes a concise and 
clear view of the Messiah's kingdom ; his origin, as it 
respects his human nature ; and the final triumph of his 
gospel and kingdom, when " the earth shall be full of the 
knowledge of the Lord, as the waters cover the sea : when 
the sucking child shall play on the hole of the asp, and the 
weaned child shall put his hand on the cockatrice's den, 
and they shall not hurt nor destroy in all my holy moun- 
tain. And it shall come to pass iji that day, that the 
Lord shall set his hand again the second time to recover 
the remnant of his people, which shall be left from As- 
syria, and from Egypt, and from Pathros, and from Cush, 
and from Elam, and from Shinar, and from Hamath, and 
from the islands of the sea. And he shall set up an en- 
sign for the nation, and shall assemble the outcasts of 
Israel, [reader, recollect that the Ten Tribes are repre- 
sented as outcasts, or cast off from all society and asso- 
ciation with the nations of the earth,] and gather together 
the dispersed of Judah from the four corners of the earths" 
How beautifully the prophet keeps up the distinction be- 



WVAXDOTT MISSION. 21 

tween Judah and Israel ! Judah is dispersed amonir the 
nations of the earth, to the four corners ; but Israel is in 
an outcast state from all society with the nations of the 
world. 

This prophecy clearly points us to the place whence 
we are to look for the return of the Ten Tribes from an 
outcast state, or a state of heathenism. But their resto- 
ration and re-union is our present subject of inquiry. 
The prophet continues: "The envy also of Ephraim 
shall depart, and the adversaries of Judah shall be cutoff: 
Ephraim shall not envy Judah, and Judah shall not vex 
Ephraim. But they shall fly upon the shoulders of the 
Philistines toward the west; they shall spoil them of the 
east together ; they shall lay their hand upon Edom and 
Moab; and the children of Ammon shall obey them. 
And the Lord shall utterly destroy the tongue of the 
Egyptian sea; and with his mighty wind shall he shake 
his hand over the river, and shall smite it in the seven 
streams, and make men go over dry shod. And there 
shall be an highway for the remnant of his people, Avhich 
shall be left, from Assyria ; like as it was to Israel in the 
day that he came up out of the land of Egypt." (Verses 
13-16.) In this prophecy we are shown that whatever 
are the obstacles, or the seeming impossibilities to the ful- 
fillment of the purposes of God, in restoring the whole of 
Israel to the promised land, (viz., Judah dispersed and 
Ephraim cast olit,) they shall be removed by the power 
of God, as the tongue of the Egyptian (or the Red) sea 
was divided, and the waters of Jordan rolled back to let 
Moses and Joshua and Israel pass on to the land of Ca- 
naan. So it will be when God sets himself the second 
time to restore his people. When he speaks to Judali 
to come from the four corners of the earth, and to Israel 



22 HISTORY OF THE 

from their outcast state of heathenism, all will obey, for 
the Lord hath spoken. Isaiah, in the 12th chapter of hia 
prophecy, shows the happy state of this long rejected 
people, when Judah and Israel are restored, and united 
under the banner of Prince Immanuel, the Savior, whom 
they rejected, crucified, and said, " His blood be on us and 
our children;" (two thousand five hundred and sixty-two 
years has this curse followed this people ;) but now con- 
verted to God through faith in the crucified ; restored bv 
the power of God to liberty and to Palestine, their own 
country. '•'■In that day thou shalt say, Lord, I will 
praise thee : though thou wast angry with me, thine anger 
is turned away, and thou comfortest me. Behold, God 
is my salvation ; the Lord Jehovah is my strength and my 
song ; he also is become my salvation. Therefore, with 
joy shall ye draw water out of the wells of salvation." 
They had forsaken the fountains of living water, by re- 
jecting Christ, and had hewn out for themselves cisterns, 
broken cisterns, which could hold no water, like all who 
reject the Savior; but they had got back to the wells, and 
now they draw the water of life. "And in that day shall 
ye say. Praise the Lord, call upon his name, declare his 
doings among the people, make mention that his name is 
exalted. Sing unto the Lord ; for he hath done excellent 
things: this is known in all the earth." 

The restoration of Judah and Israel to the promised 
land shall have more notoriety in the World than their 
deliverance from Egyptian slavery. O how transported 
will be their feelings of gratitude to God, for their glo- 
rious deliverance from the dark night, which for more 
than twenty-five centuries has hung over their beclouded 
minds ! The following shows their joy : "Cry out and 
shout thou inhabitant of Zion : for great is the Holy One 



WYANDOTT MISSION. 23 

of Israel in the midst of thee." (Isaiah xii, 6.) The 
Ten Tribes are called outcast Israel, and Judah the dis- 
persed Jews. This distinction is kept up throughout the 
prophecies. " Then shalt thou [Judah] say in thine 
heart, Who hath begotten me these, [Ten Tribes,] seeing 
I have lost my children and am desolate, a captive, and 
removing to and fro? and who hath brought up these? 
[Ten Tribes.] Behold, I was left alone ; [they have been 
lost;] these, where had they been?" (Isaiah xlix, 21.) 
From this passage some infer that during the dispersed 
state of the Jews, the Ten Tribes were entirely unknown 
to them. They were outcasts from the nations; for if 
they had been living in any nation, the Jews would have 
found them. But they were cast out from the social 
world, from the knowledge of all men, as Hebrews, and 
were lost to the world as well as to the Jews. It must 
follow that the Ten Tribes have somewhere on earth a dis- 
tinct existence, in their outcast state ; and there is no 
avoiding the conclusion, that if God has promised to re- 
store them with Judah to the promised land, they must 
exist somewhere as a separate people, unknown as the 
descendants of ancient Israel. In Jeremiah iii, it is directed 
to call on them to return from their backslidings ; for he 
(the Lord) is married unto them. "And I will bring them 
to Zion. In those days the house of Judah shall walk 
with the house of Israel, and they shall come together 
out of the land of the north, to the land that I have given 
for an inheritance unto your fathers." 

The foregoing quotations are sufficient to show that 
God has not forgotten his ancient promise ; that the prom- 
ised land shall be an inheritance for the seed of Abraham 
for ever ; that although they have been driven out for their 
sins, dispersed, and are outcasts in the earth, yet the Lord 



24 HISTORY OF THE 

will literally restore both houses of ancient Israel, and 
make both one ; that he has preserved the Ten Tribes as 
outcasts, a separate and distinct people, as the house of 
Judah. Now the inquiry is, "Where are they?" If 
we say the aboriginals of North nnd South America are 
the descendants of the ancient Israelites, we are gravely 
asked, "How did they get to this continent?" And we, 
in return, might ask, "How did the aboriginals themselves 
get here ?" And we are inclined to think it more likely that 
the migration would be accomplished by the Ten Tribes 
than by any other people ; for jf God designed to make 
them outcasts from all the social world, his power could 
easily accomplish it; and we have evidence before us 
how he did deliver Israel from the Egyptians. Was he 
at a loss for men or means ? Did he not feed them, de- 
fend them, and for forty years take care of them in the 
wilderness ; and, by his own power, overcome all their 
enemies and give them possession of the promised land ? 
And so, when he intended to banish the Ten Tribes from 
the social world, and make them outcasts from society, 
that he had the power to accomplish it, none will deny. 
Is there not a greater probability that he directed them to 
this vast continent, than any other people ? I am not one 
of those who believe that blind chance peoples conti- 
nents, and raises up and puts down empires ; but that all 
are under the direction of God, to bring about his mighty 
purposes of good to a fallen world. If our aboriginals 
are not the descendants of the Ten Tribes, where are they ? 
They must exist somewhere. Is there any other people 
existing in any country that has any similarity to them ? 
Would not some of the Jews of the house of Judah have 
found them before this time ? for there is not a nation of 
the old world which the Jews do not inhabit; and yet 



WYANDOTT MISSION. 25 

they have not found their brethren, tlie Ten Tribes of Is- 
rael, nor one trace of them ; therefore, they must be out- 
casts from all human beings, and remain unknown to the 
world. It is more likely, that in the providence of God 
they were directed to this great wilderness. And it is 
very natural to suppose that they were not willing to live 
in Media, amongst their masters and the worship of that 
country, which was so adverse to their own sentiments. 
And if there can be any dependence on the truth of the 
Apocrypha for history — and we think there can be — we 
shall find much to strengthen this conjecture. In 2 Es- 
dras, chap, xiii, it is thus written: "Those are the ten 
tribes which were carried away prisoners out of their own 
land in the time of Osea (2 Kings xvii, 3) the king, 
whom Salmanasar the king of Assyria led away cap- 
tive, and he carried them over the waters, (Joshua xxiv, 
3-15,) and so they came into another land. But they 
took this counsel among themselves, that they would leave 
the multitude of the heathen, and go forth into a far coun- 
try, where never mankind dwelt, that they might there 
keep their statutes, which they never kept in their own 
land. And they entered into Euphrates by the narrow 
passes of the river. For the Most High then showed 
signs for them, and held still the flood till they were 
passed over. For through that country there was a great 
way to go, namely, of a year and a half: and the same 
region is called Arsareth, (or Ararat, Genesis viii, 4.) 
Then dwelt they there until the latter time ; and 
now when they shall begin to come, the Highest shall 
stay the springs of the stream again, that they may go 
through." (See Isaiah xi, 15; Rev. xvi, 12.) 

Ararat, or Armenia, lies north of Media, where the Ten 

Tribes were planted by their captors. From thence they 

3 



26 HISTORY OF THE 

must have taken a north or northeast direction. This 
writer says, "They entered into Euphrates by the nar- 
row passes of the river." He must have meant that 
they passed the river in its upper streams, towards Geor- 
gia, and must have taken their course between the Black 
and Caspian seas, which would lead them to the northeast 
of Ararat. This seems just such a circumstance as we 
might have expected, had God determined to separate 
them from the world, and make them outcasts from soci- 
ety, and banish them to unknown parts, where they might 
dwell by themselves. The route up the Euphrates, and 
then northeasterly, would bring them to Behring's Straits, 
over which they could readily pass to the American 
continent. I might continue quoting the prophets to 
prove the opinion, that the Ten Tribes are preserved a 
separate and distinct people in their outcast state, and that 
they will be brought back to the promised land by the 
God of Jacob. 

But in what respect do the Indians resemble the Jews, 
and what reasons have we to believe they are the de- 
scendants of the Ten Tribes? The American Indians 
have one origin. They all have the same complex- 
ion, with but little shades of variation. Ulloa, who is 
quoted by Dr. Williams, had an extensive acquaintance 
with the Indians in both South and North America. 
Speaking of the Indians of Cape Breton, in the latter, 
he declares them to be the "same people with the Indi- 
ans of Peru." The Indians are all of a copper color, 
some nations of them being of a deeper, and some of a 
lighter hue. In their modes of living, some tribes are 
much more cleanly than others, and have a greater respect 
to their personal appearance. This will make some dif- 
ference in their complexion. Those who grease them- 



WYANDOTT MISSION. 27 

selves much with oil, and are dirty, will look darker than 
those of more cleanly habits. I observed at the Mission 
School, that when the children were washed and kept 
clean, they were of a much lighter color than when 
they came to us. And whatever effect the great variety 
of climate in North and South America may have had in 
changing the color of the skin, still it is abundantly evi- 
dent that the various Indian tribes and nations inhabiting 
this continent, form one distinct race of people, descend- 
ing from the same original stock. With the Indians spo- 
ken of, we do not include the Esquimaux, that are found 
in Labrador, in Greenland, and around Hudson's Bay. 
All these are evidently a different race, and are much 
more easily identified with the Laplanders, Nova Zem- 
blans, Samoyeds and Tartars, in their complexion, man- 
ners, worship, customs, &c., &c. The American Indians 
have black eyes and coarse black hair, high cheek bones, 
and in their appearance much resemble the sons of Jacob. 
The celebrated William Penn, who saw these Indians 
before they had been afflicted with the rude treatment of 
the white people, gives the following account of the na- 
tives of Pennsylvania, in a letter to a friend in England: 
*'I found them with like countenances with the Hebrew 
race; and their children of so lively a resemblance to 
them, that a man would think himself in Duke's Place or 
Barry-street, London, where he sees them." 

Here, without the least previous idea of those natives 
being Israelites, this shrewd man M^as struck with the re- 
semblance between them. He speaks of their dress and 
trinkets, as notable, like those of ancient Israel; their 
ear-rings, nose-jewels, bracelets on their arms and legs, 
rings on their fingers, neck-laces made of polished shells 
found in their rivers and on their coasts, bands, shells and 



28 HISTORY OF THE 

feathers ornamenting the heads of their females, and 
strings of beads adorning various parts of the body. 
They have a universal belief amongst them that they are 
an original people, who have existed unchanged from the 
beginning of time. The Delawares call themselves Leni 
Lenna-pej v/hich signifies an original people. This tra- 
dition is general, and shows that they are under the same 
prejudices of the Jews, who still call themselves the ori- 
ginal people. The Indians are much prejudiced against 
mixing with the whites. The head chief of the Wyan- 
dotts advised his people to quit mixing with the whites ; 
for, said he, it will ultimately destroy and ruin the nation, 
and make them another people. He said the Great Spirit 
Avould be angry with them for doing so ; that the Great 
Spirit had made them an original people, and did not in- 
tend that they should change their color, their religion, or 
their manner of life. This idea of their origin makes 
them feel very self-important, and it is so strongly ground- 
ed in them, that they would as soon give up their lives as 
their original dignity. But the whites they hold to be a 
mixed race ; and that tliis fact is evinced by the variety 
in their features, and the difference of color in their eyes 
and hair. And being a mixed race, they are therefore a 
mischievous and a troublesome people, never contented, 
but always employed in doing evil. They say that the 
British and American people are like the two blades of a 
pair of scissors, Avhich seem to cut themselves, but cut 
only what comes between them : and that has been the 
poor Indians. Their manner of living is another evidence 
that the Indian nations have but one origin. They are 
wanderers, seeking food wherever they can find it, wheth- 
er in animals or the natural productions of the earth or 
forest. Their manner of traveling, hunting, camping, or 



WYANDOTT MISSION. 29 

building huts for temporary convenience, is the same, and 
with as much uniformity as if they all acted by instinct. 
There can be but little doubt that their different dia- 
lects are all derived from the same root. The earliest 
and most responsible travelers amongst them, agree in 
this. Charlevoix, in his history of Canada, says, "The 
Algonquin and the Huron (or Wyandott) languages, 
(which he says is as nearly the same as the French and 
old Norman,) have between them the language of all the 
savage nations we are acquainted with. Whosoever 
should well understand both of these, might travel with- 
out an interpreter more than fifteen hundred leagues of 
country, and make himself understood by a hundred dif- 
ferent nations, who have each their peculiar tongue." 
The Algonquin was the dialect of the Wolf (or Mohe- 
gan) tribe, and of most of the native tribes of Virginia 
and New England. Dr. Jonathan Edwards, son of Pres- 
ident Edwards, lived in his youth amongst the Indians, 
and he became as familiar with the Mohegan dialect as 
with his mother tongue. He had also a good knowledge 
of the Mohawk dialect. He pronounced the Mohegan 
the most extensive of all the Indian dialects of North 
America. He names not less than sixteen other tribes, 
besides the original tribes of New England, as agreeing 
with the Mohegan. Herein the Doctor agrees with the 
testimony of Charlevoix, just quoted. The language of 
the great Chippewa family, in the north, and that of the 
Ottowas, Ozibbewas, (or ChippcM'^as,) and Potawatomies, 
are so nearly alike, that he who is well acquainted with 
^the one can understand the others. And these tribes ex- 
tend from the Lake of the Woods nearly to the Rocky 
Mountains. (See Tanner's Narrative.) 

Dr. Boudinot, who perhaps as much as any other man 

3* 



30 HISTORY Of THE 

of his day, for forty years made the Indian literature his 
study, and obtained much evidence on the subject, assures 
us that the syllables which compose the word Yo-he- 
wah, (Jehovah,) and Yah, (Jah,) are the roots of a great 
number of Indian words, through different tribes. They 
make great use of these Avords, and of the syllables that 
compose the names of God — also which form the word 
halleluiah, through their nations, for thousands of miles, 
especially in their religious songs and dances, with beating 
an exact keeping of time. They begin a religious dance 
thus : Ilcd, hal, hal, then le, le, le, next he, lu, lu, and 
then close, yah, yah, yah. This is their traditional song 
of praise to the Great Spirit, and it is well attested. This 
is sung in the south as well as in the north. This same 
author states, "Two Indians who belong to far distant 
nations, rnay, without the knowledge of each other's lan- 
guage, except from the general idiom of all their tribes, 
converse with each other, and make contracts, without an 
interpreter." I will give here one specimen of the anal- 
ogy of language : In the Creek dialect, e-rin-ne signifies 
a man; in the Ojibbewa, it is e-nin-ne; in some other 
dialects approaching the Delaware, it is il-len-ni; in the 
Delaware, I en-no ; in the Menominee, e-nain, or e-nai- 
new. There is one fact in the structure of the words in 
Indian dialects, that they are compounded of syllables of 
different words to an enormous length, and that for the 
purpose of expressing not only the thing, but its nature. 
In this there is a great similarity throughout; for let them 
name what they will, it is with reference to the nature, or 
use, or quality of the thing named. For instance, the 
literal meaning of the Wyandott word for a clock, or 
watch, is, the eye of time; a cow is called, in Wyandott, 
quo-tus-quo-runt, and the meaning of this is, the oil of 



WYANDOTT MISSION. 31 

milk. And so with their names for their men and women ; 
all have reference to their tribes, or the totem of the tribe. 
Hence the names of WJiiteimng, Highskies, Crackskies. 
These names belong to the Eagle tribe. Lwnp-on-thc- 
head, to the Deer tribe, denoting a buck fawn. Beticeen- 
the-logs, Three-logs, &c., refers to the Bear tribe, deno- 
ting the manner in which the bear crouches, or sleeps. 
JRe-ya-qKes, a name for a female of the Turtle tribe, de- 
noting her sex, and the nature of a turtle to make a nest 
in the sand to lay eggs, and raise many young ones. I 
think this custom will be found to extend, more or less, 
to all the North and South American Indians. The lan- 
guages of all the nations of Indians are highly metaphor- 
ical in their character, and most of them possess great 
strength, gracefulness, and beauty of expression, and are 
capable of a grammatical analysis. They have a triple 
superlative. Instance : E-a-was-ta, good ; shu-moch-tah 
e-a-was-tcif good little ; klng-ga-te e-a-ivas-ta, good very ; 
ho-qiia-tau-ge e-a-was-ia, good above description. This 
is another item in which, so far as I have been acquainted 
with their language, they all agree. It is now a matter of 
great astonishment that these tribes should so long, with- 
out a written or printed language, in their exiled state 
from any intercourse with nations that had the arts and 
sciences — it is surprising they should have preserved so 
much uniformity and strength of expressing ideas. How 
very different from other heathen nations, whose language 
has dwindled into barrenness, as their minds have sunken 
into idolatry, and themselves to the deepest state of deg- 
radation. I can account for this but on one principle, 
viz : x4.ll, without any exception of any tribe or nation 
amongst them, believe in one God, who made all things, 
and on whom all things are dependent, and who superin- 



32 HISTORY OF THE 

tends every individual by his providence. This belief of 
one God among all the tribes and nations of Indians is 
not doubted or disputed, but acknowledged by all travel- 
ers and traders : Adair, M'Kinzie, Carver, Morse, Hack- 
ewelder, Schoolcroft, Clark and Lewis, &c. Adair says, 
that all the Indians with whom he was acquainted, and 
he was a trader with them for forty years before the Rev- 
olutionary war, worship one God, Jehovah. M'Kinzie 
says, the word Ma-ni-to, which means Spirit, signifies 
the same thing among all the tribes throughout the arctic 
regions, and all believe in him. Doctor Morse, speaking 
of the manners and customs of the Sacs, Foxes and Pot- 
awatomies, says, they worship the Great Spirit by feast- 
ing to him. This writer says in another place, the belief 
of the Indians in reference to the creation is not very un- 
like our own. One of the Sac chiefs said, that they be- 
lieved the Great Spirit in the first place created from the 
dust of the earth two men ; but finding that these would 
not answer his purpose, he took from each a rib, and 
made two women ; and from these descended all the na- 
tions of the earth. Mr. Schoolcroft bears his testimony 
to the same thing. Du Pratz, another traveler, was in- 
timate with the Indians on the Mississippi. He inquired 
of them the nature of their worship. The chiefs inform- 
ed him that they worshiped the Great and Most Perfect 
Spirit; and said, "He is so great and powerful, that in 
comparison with him, all others are nothing. He made 
all things that we see, and all things that we cannot see." 
Another author says, that the Indians have but one God, 
the Great Yo-he-wah, whom they call the Great, Benefi- 
cent, Supreme and Holy Spirit, who dwells in the clouds, 
and who dwells with good people. Carver says, "It is 
certain the Indians do acknowledge one Supreme Being, 



WYAXDOTT MISSION. 33 

or giver of life, who presides over all things, the Great 
Spirit; and they look up to him as the source of all good, 
ivho is infinitely good.'^ Who ever heard an Indian 
speaker, when about to address an auditory, that did not 
say something in reference to the Great Spirit? And in 
the common civilities of life, this good Being is brought 
into notice as the great benefactor and gracious dispenser 
of all our blessings. Here, then, is another striking sem- 
blance existing in all the North American Indians. Lewis 
and Clark inform us of the great Mandan nation thus : 
"The whole religion of the Mandans consist in a belief 
of one Great Spirit presiding over their destinies, to pro- 
pitiate whom every attention is lavished, and every per- 
sonal consideration is sacrificed. Ilackewelder, a vene- 
rable missionary amongst the Indians for forty years, 
says, "Habitual devotion to the Great First Cause, a 
strong feeling of gratitude for the benefits he confers, is 
one of the prominent traits Avhich characterizes the mind 
of the untutored Indian. He believes it to be his duty to 
adore and worship his Creator and Benefactor." Gookin, 
a writer in New England in 1674, says of the natives 
generally, "They acknowledge one great supreme doer 
of good." Roger Williams, one of the first settlers of 
New England, says, " He that questions whether God 
made the world, the Indians will te;ieh him." He adds, 
"I must acknowledge I have in my intercourse with 
lliem, received many confirmations of these two points : 
1st. That God is. 2d. That he is a rewarder of all that 
diligently seek him. If they receive any good in hunt- 
ing, fishing, or harvesting, they acknowledge God in all 
of it, and return him thanks." I need not quote more 
testimony on this part of the argument; for it is full 
enough to convince those that will be satisfied with evi- 



34 HISTORY OF THE 

dence, and more would not convince those that evidence 
cannot convince. 

I believe a division of these people into tribes by law, 
prevails to a great extent, in some form or other, amongst 
all the aboriginals of this country. The Hurons, or Wy- 
andotts, have ten distinct tribes in their nation. These 
tribes are kept up by the mother's side, and all her chil- 
dren belong to her tribe. Every tribe has its totem, or 
some animal, which is the distinguishing mark of the 
tribe. The totems of the Wyandotts are the bear, ivolf, 
deer, porcupine, beaver, eagle, snake, big turtle, little 
turtle, and the land terrapin, or turtle. Each of these 
tribes has its chief, or patriarch ; and these chiefs compose 
the grand council of the nation. Out of one of these 
tribes always is chosen the head chief; and they are the 
royal tribe. But this chief is nominated by three other 
tribes : the Bear, the Deer, and the Big Turtle. When 
he is chosen, he has the power of presiding in all coun- 
cils, and of choosing his aid, who is called the little chief, 
and of appointing the war pole, or war chief. It takes 
the council to declare war ; but when war is declared, he, 
with his war chief, has the sole right of command, and 
all are bound to obey ; and yet he and his war chief are 
accountable to the council for their conduct in carrying on 
the war. The chiefs settle all civil matters between their 
tribes in council ; and any difficulty in the tribe is settled 
by the patriarch, or the tribe's chief, and his council ; 
for he has the right to appoint town chiefs, whose duty 
it is to keep order in villages, or on hunting parties. 
The oldest man in the tribe is generally the tribe chief; 
for all the persons belonging to a tribe are considered as 
one family, and all near akin. There is no law or cus- 
tom amongst Indians that is so scrupulously regarded, 



WYANDOTT MISSION. 35 

and adhered to with so much tenacity, as the tribe law. 
No person is allowed to marry in his or her own tribe, 
or to have any sexual intercourse with one of his own 
tribe. No crime that Indians could commit, would so 
effectually destroy their character, or disgrace them so 
much as this. Nothing can ever restore them to their 
lost character. Murder, adultery, or fornication, is not 
half the crime in their estimation as a violation of the 
tribe law ; and in some instances they have been put to 
death for it. When a man wants a wife, he must have 
the consent of her tribe, and most generally he goes to 
live with his wife in her tribe. They do not amalgamate 
property. She keeps hers, and he his ; and if they 
should separate from each other, as they frequently do, 
he can neither take her property or children without her 
consent, or the consent of her tribe ; and although she 
does the work of a menial servant to her husband, yet she 
is not bound to live with him any longer than she pleases ; 
and when she goes, can take with her, her children and 
property. The office of chief in those tribes is often 
hereditary ; and if a chief has no heir, his oldest nephew 
takes his place. Town chiefs may be removed for bad 
conduct, or a neglect of duty, and another appointed in 
their place. I have often conversed with their oldest and 
wisest men on their division into ten tribes, but none 
could give any account ; but said they supposed it must 
have been so from the beginning of the w^orld. And 
some of them said, there was an old tradition amongst 
their grandfathers that they had two other tribes, but that 
they were lost a great while ago, so that they knew noth- 
ing of what their cinimmee, or totem was, and now they 
are scarcely ever talked of. The following is taken from 
Tanner's Narrative: "Among the Indians of the Algon- 



36 HISTORY OF THE 

qiiin stock, every man receives from his father a totem, 
or family name. They affirm that no man is by their 
customs allowed to change his totem ; and as this distinc- 
tive mark descends to all the children a man may have, 
as well as to all the prisoners he may take and adopt, it is 
manifest, that like the genealogies of the Hebrews, these 
totems should afford a complete enumeration of the stocks 
from which all families have been derived. It differs but 
little from our institution of surnames, except the obliga- 
tions of friendship and hospitality, and the restraint upon 
intermarriages which it imposes ; and these are most scru- 
pulously regarded. They profess to consider it highly 
criminal for a man to marry a woman whose totem is the 
same as his own ; and they relate instances where young 
men, for a violation of this rule, have been put to death 
by their nearest relatives. They say, also, that those 
having the same totem are bound, under whatever cir- 
cumstances they meet, even though they should be of 
different, hostile bands, to treat each other not only as 
friends, but as brethren, sisters, and relatives of the same 
family. Of the origin of this institution, and of the ob- 
ligations to its strict observance, the Indians profess to 
know nothing. They say they suppose the totem was 
given them in the beginning of the world, by their 
Creator." 

It is not as yet well ascertained hoAv far this same law 
or custom extends; but it is pretty certain that some- 
thing like it is held by all the tribes, and is seen in the 
choice of animals , which they choose for their totem — in 
their medicine for hunting, and other purposes. Renvill, 
an interpreter for the Sioux, after much pushing and 
cross-examination, admits that something of the kind 
exists among that people. The great Algonquin family 



WYANDOTT MISSION. S7 

believe that all other Indians have their totems, though 
from the necessity they are in general under, of remain- 
ing ignorant of those of hostile bands, the omission 
of a totem in their hieroglyphic, or picture writing, 
serves to designate an enemy. This 'kind of writing is 
done on trees, by first cutting with a tomahawk, or mark- 
ing with a coal, or powder or paint, the shape of the ani- 
mal which is the totem of the tribe ; then splitting a bush, 
or sapling, and sticking a piece of bark in the split, point- 
ing to the course the company had gone, putting the sharp- 
est end of the bark, or pointer, the course they have taken ; 
and then with small marks across the pointer, or with 
hacks with a tomahawk in the bush, the number of miles 
to the camp. So in hunting for each other, they can al- 
ways tell with certainty where to go to find their lodge, 
and tell by the animal what tribe or party is hunting, in 
any district of country; and if it is supposed an enemy 
is near, or lurking in the vicinity, to give warning to all 
that may pass, they, for those tribes, make the figure of 
a man; and then with marks, or hacks of the tomahawk, 
the supposed number of the enemy is given, and the 
course they were seen, or had gone. These signs were 
always placed on Indian paths, or water-courses — the 
forks of rivers, or creeks. In traveling through an Indian 
country you very frequently find these on trees ; and if 
acquainted with the totems, you could tell as certainly 
what tribe you were in the neighborhood of, as if you 
were to see them ; and by the pointer could tell whether 
they were near at hand or far off, with the direction of 
the course to find them. The Ottowas, or Tawwas, the 
Ojibbewas, or Chippewas, and the Potawatomies, have 
been close allies in all past time, and their dialects much 

tlie same. Their totems are much like those of the Wy- 

4 



36 HISTORY OF THE 

andott, and all the northeastern and southern tribes: 
Muk-kivaw^ the bear ; Moons, the moose ; Ad-dik, rein- 
deer ; Ah-meek, beaver ; Me-giz-ze, bald-head eagle ; Ka- 
kaik, great hawk ; Fe-zhew, wild-cat ; Mus-sun-dum-mo, 
water-snake ; She-she-gumn, rattle-snake ; Ad-de-jawk, 
crane. These are some of the most common totems of 
these nations. The hieroglyphical writing is universal 
amongst all the Indians, and this is done by the totems 
principally. Those nations that live far west have their 
totems fixed by their own choice ; for any one may choose 
what animal he pleases for his medicine. But after he 
has chosen, he must not change it; and these choices 
very much depend on their dreams, when they are chil- 
dren, in their great fasts Such was the influence of this 
tribe law on the Wyandotts, that even after they had em- 
braced the Christian religion, and were willing to give 
up all their Indian traditions, yet were they not willing 
to give up this. When the chiefs and leading men adopt- 
ed me and my wife into their nation, and gave each of us 
names, they would not suffer us to belong to the same 
tribe. I M-as adopted into the Bear tribe, and called Re- 
waw-iLKiw-ali ; and she was adopted into the Little Turtle 
tribe, and called Yar-rah-quis. 

They all worship the Great Spirit, by offering sacri- 
fice. It would seem almost unnecessary for me to offer 
any evidence on this subject, as it is so universally known 
and acknowledged. These are offered sometimes by 
burning their offering in the fire ; sometimes by casting it 
into the water; at other times by hanging it up on trees, 
and at other times by turning it loose. Lewis and Clark 
say, that one of the Mandans informed them, that lately 
he had eight horses, but that he had offered them all to 
the Great Spirit. His mode of doing it was this : He 



WYANDOTT MISSION. 39 

took them into the plains and turned them all loose ; and 
committing them to the Great Spirit, he abandoned them 
for ever. They burn animal flesh of all descriptions, in 
sacrifice to the Great Spirit; and also tobacco, the first 
fruits of their fields, and whatever is most dear to them. 
To show that they are willing to part from their dearest 
attachments to please and appease him, and to secure his 
protection, Col. James Smith, with whom I was well ac- 
quainted, states, in his captivity with the Indians, that his 
oldest adopted brother, Te-caugli-re-tan-ego, and himself, 
while hunting on Ol-len-tan-gy, (which is that branch of 
the Scioto called Whetstone, down which the Indians 
would descend to the mouth, near to Columbus ; thence 
up the Big Scioto to the mouth of the Little Scioto ; up 
this to a branch of the Sandusky river, that here inter- 
locks, and in high water in the spring, can be passed 
with bark canoes,) ' made preparations to remove ; but 
finding the river too low, and that they were in danger of 
splitting their canoe, this old Indian chief concluded he 
would camp on shore, and pray for rain. When they 
encamped, Te-caugh-re-tan-ego made himself a sweat- 
house, which he did by sticking a number of hoops or 
poles in the ground, the back pole forming a semi-circle. 
This he covered all round with blankets and skins. He 
then prepared hot stones, which he rolled into his hut, 
and then Avent into it himself, with a little kettle of water 
in his hand, mixed with a variety of herbs, which he had 
formerly procured, and had now Avith him in his pack, 
(this was his medicine-bag.) They afljorded an odorifer- 
ous perfume. AVhen he was in, he told Smith to pull 
down the blankets behind him, and to cover all up close, 
which he did ; and then the Indian began to pour water 
upon the hot stones, and sing aloud. He continued in 



40 HISTORY OF THE 

this vehemently hot place for about fifteen minutes. AH 
this he did in order to purify himself, before he would 
address the Great Supreme Being. When he came out 
of his sweat-house, he began to burn tobacco and pray. 
He began each petition with, "0/ 0! 0/" which is a 
kind of aspiration, and expresses an ardent desire. He 
began his address by thanksgiving, in the following man- 
ner: " ! Great Spirit, I thank thee that I have obtain- 
ed the use of my legs, (he had been afflicted with the 
rheumatism,) that I am now able to walk about and kill 
turkies, &c., without feeling great pain and misery. I 
know that thou art a hearer and helper, and therefore 5 
call upon thee. 0, O, O ! grant that my knees and 
ankles may be right well, and that I may be able not 
only to walk, but to run, and jump logs, as I did last fall. 
0, 0, O ! grant that on this voyage we may frequently 
kill bears, as they may be crossing the Scioto and San- 
dusky. O, 0, O ! grant that we may kill turkies along 
the banks, to stew with our fat bear-meat. O, 0, ! 
grant that rain may come to raise the Ol-len-tan-gy (or 
Whetstone) about two or three feet, that we may get in 
safety down to Scioto, without danger of our canoe being 
wrecked on the rocks. And now, ! Great Spirit, thou 
knowest how matters stand ; thou knowest that I am a 
great lover of tobacco, and though I know not v/hen I 
shall get any more, I now make a present of the last I 
have unto thee, as a free burnt offering; therefore I expect 
thou wilt hear and grant my requests, and I, thy servant, 
will return thee thanks, and love thee for thy gifts." I 
have given this act of worship at length, to show that tho 
Indians not only worship God by sacrifice, but that they 
do it with great solemnity. Many of the western tribes 
sacrifice the white dog. This practice prevails with the 



WYANDOTT MISSION. 41 

Six Nations ; but I do not think that it was ever intro- 
duced amongst the Wyandotts, the Mohegans, Delawares, 
or the more northeastern or southern tribes. The man- 
ner of offering this sacrifice is once a year, and before the 
time the sacrifice is to be made, they make the dog as fat 
as possible. When the day arrives, the priests of the 
tribe have a great fire kindled, over which they intend to 
suspend the animal ; and then he is taken and tied, his 
fore feet together, and his hind feet together. His mouth 
is also tied. Then he is suspended over the fire by the 
liind legs, and one appointed for the purpose, with a knife 
cuts both the arteries in his neck, and the blood streams 
down into the fire. After he is fully dead, and the blood 
ceases to flow, then the whole body is cut down, and he 
burns up wholly. In the meantime, the congregation are 
silent; but as soon as he is consumed by the fire, they 
begin their feast, and dance and sing to the Great Spirit 
for the most part of three days and nights. The proph- 
ets then prophesy, and it terminates in a great ball play. 
Between-the-logs, Mo-non-cue and Hicks, with myself, 
and Jonathan Pointer for interpreter, once visited the 
remnants of these tribes, on the Sandusky river, and it 
happened to be on the last day of one of these feasts, 
Avhich W' as the Sabbath, and we found a large part of the 
nation playing ball. Let the modes of offering, and the 
different kinds of animals offered, be what they may, one 
fact is beyond aH successful contradiction : that the North 
American Indians do approach the Great Spirit by sacri- 
fice, and appease his wrath, and seek his protection, and 
the guidance of his merciful providence, by this kind of 
worship, and by offering prayers to him as their great 
Creator and Benefactor. Another thing of general belief 
among them is, the existence of good and bad angels y 

4* 



42 HISTORY or THE 

The good are supposed to be under the immediate direc- 
tion of the Great Spirit, and are always employed in do- 
ing good, and controlling the bad influence of evil angels, 
who, they say, are under the command of a great one, 
that is always doing evil. (See Rev, Ethan Smith's 
" View of the Hebrews.") 

Among the Wyandotts, they hold their great yearly 
feast of first fruits. This is always held in the sum- 
mer, when the corn is in roasting-ears, and their squashes 
and other fruit begin to be fit to eat. But before any are 
allowed to partake of these fruits of the field, they must 
bring some of them to be ofiered to the Great Spirit. On 
the day appointed, each person brings with him to the 
place fixed on, some of these fruits. They are all thrown 
into a pile, and then the women go to boiling, a part of 
which is poured out on the fire to the Great Spirit, and 
thanksgiving is offered to him for sending them those 
blessings; after which they all partake of what remains, 
and then a song of thanksgiving., and then the dance. 
After which feast, they all return home and partake of 
the fruit of their labor with |oyfulness. They havs 
their feasts for the sick and for the dead, the feast for 
war,, their feast for hunting, the buffalo feast, the solemn 
or great feast; and there may be more, of which I do not 
recollect ; but a full account of these shall be given here- 
after. Tanner^ in his Narrative, gives an account o.f 
their holding difli'erent feasts, all about to the same amount 
as stated before. All prisoners and travelers have detail- 
ed the universality of this custom amongst the aboriginals. 
Penn, Adair, Col. Smith, Schoolcroft, and a train of oth- 
ers, might be here quoted, and perhaps may be, in future, 
to prove this fact.. 



WYANDOTT MISSION. 43 



CHAPTER IL 

The Wyandotts — Former extent of their tciTitory — Strong an 1 
warUke — Division of the nation — Their bravery — HospitaUty — Divide 
their lands with other nations — Diminution of their numbers — Gloomy 
reflections of the Indian in contemplating the extinction of liis race — 
111 treatment of them by the whites — The persons of the Indians de- 
scribed — Mental characteristics — Peculiar traits of character — Wor- 
ship the Great Spirit — Their festivals — Medicine feast — Feast of 
dreams — Feast of givhig names — War feast — The great feast — 
Wobbeno feast — Fc^ast with the dead — Boys' feast — Garangula — Au- 
tumnal feasts — Solemn feasts — Buffalo feasts — Wyandotts in two 
tribes — Change in the dynasty — Form of government — Manslaugh- 
ter and the avenger of blood — A singular example — Towns of refuge — 
An example — Law about property sold — A case where the author was 
concerned — Law about theft — Theft formerly almost unknown — San - 
guinar}' law against murder — Its beneficial effect — Witchcraft — Case 
of a young man bewitched by wolves — Stewart and a witch — Horrible 
death inflicted on her — Games — Their reUgion — Believe in two Gods — 
In future rewards and punishments — In inspiration — Seneca prophet — 
Shawnee prophet — Inferior prophets — Polygamy — Hospitality — R e- 
ccption and entertainment of strangers — Author eats a dish of lo- 
custs — Mode of eating — A case of two white men transgressing it — 
Their friendship and hatred. 

Having, in the preceding chapter, presented some 
thoughts on the origin of the Indian race, I shall in this, 
give a brief outline of the history of the Wyandott na- 
tion, with a sketch of some of the peculiarities in the 
Indian character, as exhibited in that and the adjoining 
nations. 

The Wyandotts were formerly called Hurons ; and,, 
so far as history and their traditions inform us, they were 
the original proprietors of all the country from Mackinaw, 
down the lakes to Quebec, west to tlie Great Miami river,, 
and northwest to Lake Michigan. When the French first 
setded in Canada, the nation was in possession of this 
whole country. They were then a numerous, bold and 



44 HISTORY OF THE 

warlike people ; and were considered the strongest and 
oldest tribe of all the northern Indians, and were there- 
fore called the " Grand Fathers." All the surrounding 
tribes looked to them for counsel ; and their decisions 
were respected, and, in most cases, were final. When 
the French settled in Canada, it was by their "permis- 
sion. At that time the Hurons were at war with the Six 
Nations, (so called,) all living in the state of New York. 
Their traditions say that this war lasted seventy summers, 
and was a bloody conflict. The Six Nations, being much 
better furnished with arms and ammunition, at first van- 
quished the Wyandotts, and carried the war into their 
country ; but the Ottowas and Chippewas united with 
the Wyandotts, and drove the Six Nations back to their 
former ground ; and would, in all probability, have cut 
them off* entirely, but for the interposition of the French 
and English, who brought about a treaty, which so much 
offended the nation as to cause a lasting separation ; and 
a small part settled below Quebec, of which there is a 
portion yet remaining. Another part, supposed to be 
fully one-third of the whole nation, left their country and 
went down the Mississippi river ; and by traders who can 
speak the Wyandott language, are supposed now to be 
the Seminoles of the south, from the fact of their speak- 
ing nearly the same dialect. The other part continued in 
the vicinity of Detroit. While the nation remained to- 
gether with their allies, they were a terror to all the sur- 
rounding tribes. They drove the Sac and Fox, and the 
Sioux tribes, west of the Father of Waters, (the Missis- 
sippi,) and had long and bloody wars with the Cherokees. 
Kentucky was their battle ground ; and it is said this was 
the reason why Kentucky was never settled by Indians, 



WYANDOTT MISSIOX. 45 

Each party frequently went there to hunt, but it was al- 
ways at great hazard. 

The Wyandotts were always a humane and hospitable 
nation. This is clearly manifested in their suffering their 
former enemies to settle on their lands, when driven back 
before the white population. They kindly received the 
Senecas, Mingoes, Mohegans, Mohawks, Delawares, and 
Shawnees, and spread a deer-skin for them to sit down 
upon ; signifying the allotment of a certain portion of their 
country, the boundary of which v/as designated by cer- 
tain rivers, or points on certain lakes ; and freely given 
for their use, without money and without price. 

This fact was clearly developed when the different 
tribes came to sell their lands to the government. The 
Wyandotts pointed out these bounds ; and I heard Be- 
ticeen-the-logs^ a distinguished chief, say, that the Sene- 
cas on the Sandusky river had no right to sell their land 
without the consent of the Wyandott chiefs, for tliey at 
first only borrowed it from them. 

Another proof of their humanity is their treatment of 
their prisoners, the most of whom they adopted into their 
families, and some in the place of their own chiefs Mho 
had fallen in battle. Hence the greater part of their na- 
tion is now very much mixed with our own people : as 
the families of Brown, Walker, Zane, Armstrong, and 
others, whose descendants now constitute the strongest 
part of the nation. 

According to their traditions, it is about two hundred 
years since this nation divided; before which time, I was 
told by Honnes, one of their most venerable chiefs, that 
the warriors of their nation were called upon to put eacli 
one gmin of corn into a wooden tray that would hold 
more than half a bushel, and that before all had done so, 



46 HISTORY OF THE 

the tray was full and running over. They were a nu- 
merous and powerful people, covering a large tract of 
country along the great lakes, and extending their claims 
to the Ohio river. But now, like many other mighty na- 
tions of the earth, they are gone into the shades of for- 
getfulness, and another race, with its teeming millions, 
is filling up the whole extent of their vast possessions. 
Their history, like themselves, too, is almost extinct; and 
but little is left to tell of the deeds of valor, or the mighty 
achievements of these heroes of the forest. A few only 
of their children now remain, pent up on small reserva- 
tions ; and these are, in most cases, dwindling away under 
the vices of a Christian and civilized people. The de- 
structive " fire water," (intoxicating liquor,) introduced 
among them by white men, has slain its thousands. The 
fatal small-pox has swept them ofl' with the besom of de- 
struction. Other lothsome diseases, introduced amongst 
them by the basest of our race, have consigned great 
numbers of their victims to the tomb. These combined 
causes have exterminated whole tribes, and swallowd up 
their vast population. The graves and bones of these 
ancient lords of this fertile country, may yet be seen. 
Once in awhile, a stone ax, or other instrument, is turn- 
ed up by the plow, and frequently the stone dart or ar- 
row head is found on the surface of the ground, the 
manufacture of men who had no knowledge of the arts, 
but who manifested great ingenuity in making them. 

Much has been said about the barbarity of these tribes 
in their mode of warfare. But let it always be recollected 
that they were nobly engaged in the defense of their coun- 
try, their families, and their natural rights and national 
liberties. Never did men acquit themselves with more 
valor, nor, according to their means, make a better de- 



WYANDOTT MISSION. 47 

fense. It is true, they were ignorant of military tactics, 
and unacquainted with the science of war. They had 
not the equal advantages of weapons, nor the art of com- 
bining their whole forces, nor the numerical strength of 
their enemies. But how long and bloody was the con- 
flict before they yielded to their new masters ; and witli 
what great reluctance they submitted to their numerous 
and increasing enemies, let the history of bygone years 
testify. Their bravery and unwillingness to yield, were 
clearly proven by the last struggles which they made ; but 
at length they were obliged to submit and be dictated to 
by their masters. Their spirits are, in a great measure, 
broken, and the red man sits and smokes his pipe, and 
looks on his country as lost. The pleasant hunting 
grounds, in which he used to chase the deer and bear, 
and the luxuriant canebrakes, where the elk and buffalo 
fed, which furnished him and his family with meat and 
clothing, have fallen into the hands of strangers. The 
cheerful notes of the flute, and the hoarser sound of the 
turtle shell, no longer make the groves vocal with joyful 
melody. The red man is no more seen stretched before 
the sparkling fire, nor the tinkling horse-bell heard in the 
blue-grass plains. The Indian now sits and looks at the 
graves of his fathers and friends, and heaves a sigh of 
despair, while his manly face is bedewed with the silent 
tear. In strains of sorrowful eloquence he tells of the 
happiness of ancient days, and relates to his listening chil- 
dren the raighty achievements of his ancestors. Gloom 
fills his heart, while he sees at no great distance, the end 
of his tribe. He walks pensively into the deep and silent 
forest, wrapped up in his half-worn blanket, and pours out 
his full soul in his prayers to the Great Spirit, to relieve 
his sufferings, by taking him and his to rejoin his tribe in 



48 HISTORY OF THE 

another and better world. There he expects to have once 
more a country of his own, separate from white men, and 
good or bad hunting ground, according as he has been 
virtuous or vicious in this Ufe. 

But why sliould my pen dwell on these gloomy scenes ? 
Am I, alone, called to sing the mournful dirge of this 
most of all injured, peeled, and ruined people? No; 
ten tliousand voices shall be heard to sympathize witii 
the poor Indian; and that God who "hath made of one 
blood all nations of men to dwell upon the earth," will 
judge his cause and avenge his wrongs. 

In infancy the Indian males are placed on a board, and 
wrapped with a belt of cloth or skin, to make them straight. 
In early life they are subjected to hardships, and stimula- 
ted to acts of courage, activity, and firmness. The fe- 
males are rather low of stature, and slow in motion. 
This may arise from their manner of life, being brought 
up to hard labor, and to carry heavy burdens. The men 
possess a lively imagination. This is discovered in the 
strength of their figure of speech and illustration. Their 
memory is remarkably retentive ; and this may arise from 
their being destitute of the knowledge of letters, and 
having to commit all to memory. The correctness with 
which they can retain is most astonishing. In a speech 
made to them, every point is retained, considered, and 
answered distinctly. Their history and traditions are all 
kept in this way. They comprehend with great acute- 
ness what belongs to their interest ; and have given un- 
numbered specimens of their native strength of mind, and 
of their eloquence. They excel in stratagem to effect 
their purposes, both in the chase and in war. They are 
proverbial for their benevolence, and for the strength of 
their attachments to a friend — implacable, revengeful, 



WYANDOTT MISSION. 49 

and untiring in the pursuit and punishment of their ene- 
mies. They are strongly suspicious, and always on the 
watch. They set the highest estimate on their liberty, 
and look with contempt on those who think themselves 
above them. They glory in daring feats, either in war 
or on the chase. They suffer privation without murmur, 
and torture without complaint; and believe it unmanly, 
and below the dignity of a high-minded Indian, to com- 
plain, on any consideration. They seldom manifest any 
surprise at any thing or circumstance, nor do tliey betray 
any curiosity, but look with sober indifference on all things. 
They are calm and cool in their deliberations ; and when 
once their minds are made up, are unchangeable in their 
purposes. They never forget an act of kindness, but 
will seek an opportunity to repay it ; and I know of noth- 
ing that will so effectually bind the Indian, and make him 
feel his obligations, as repeated acts of kindness. The 
word friend amongst them means something, and will 
make them risk life and property to save a friend. But 
on the other hand, they never forget an injury or insult; 
nor will they ever be at rest until they fully satisfy the 
passion of revenge ; and are untiring, and always on the 
watch, to execute their designs. 

The Indians worship the Great Spirit by feasts and 
burnt offerings ; and ascribe to him, and not to chance, 
tlie creation of all things. The Wyandotts call him Ho- 
men-di'zue. Among the Indians, those who give the 
most feasts, and who, in the language of their songs, 
"cause the people to walk about the most," are account- 
ed the greatest. When game is plenty, and the harvest 
is full and abundant, feasts are multiplied. In former 
days, before the introduction of the burning waters 

(they gave it this name, because when thrown into the 

5 



50 HISTORY OF THE 

fire it would burn) amongst these people, and its most 
fatal and depraving consequences, those festivals were 
their principal and most favorite amusements, especially 
in the days of peace and prosperity. 

The metai-we-koon-de-icin, medicine feast^ (see Tan- 
ner's Narrative,) or the feasting which forms a part of 
their great religious ceremony, the metai. This is under 
the direction of some old men, who are called chiefs of 
the metai, and the initiated only are admitted. The 
guests are invited by a me-zhin-no-way, or chief ^s man 
of business, who delivers to each of the guests a small 
stick. This is initiation, or inviting. In the south, they 
use small pieces of cane ; in the north, quills are some- 
times substituted, which are dried and kept for that pur- 
pose. No verbal message is delivered with this token. 
The numerous preparatory measures and ceremonies need 
not here be detailed. Dogs are always chosen for this 
feast, from a belief that as they are the most sagacious 
animals, and useful to man, so they will be more accepta- 
ble to the divinities than any other animals. They be- 
lieve that the food they eat at this and some other of their 
feasts, ascends, though in a form invisible to them, to the 
Great Spirit. Besides the songs sang on occasions of this 
kind, they have numerous exhortations from the old men* 
Amongst much of unintelligible allusions and ridiculous 
boasting, their addresses contain some moral precepts and 
exhortations, intermixed with their traditionary notions 
concerning Na-na-bush. So far as I understand this per- 
sonage, they believe him to be a being that does the work 
assigned him by the Great Spirit, and that he often inter- 
cedes with the Great Spirit for man, and will undertake to 
be his friend, and help him in the time of distress ; or he 
will aid in appeasing the anger of the Great Spirit. Na- 



WYANDOTT MISSION. 91 

na-bush is greatly admired and worshiped, as next to 
the Great Spirit himself. Whenever the name of the 
Great Spirit is uttered by the speaker, all the audience, 
. who (if they are sober) seem wrapped in the deepest at- 
tention, respond to it, by saying, ke-wa-ho-ho-ho-ho-ho ; 
the first syllable being uttered in a quick, loud tone, and 
each of the additional syllables fainter and quicker, until 
it ceases to be heard. They say the speaker touches the 
Great Spirit when he mentions his name, and the effect 
on the audience may be compared to a blow on a string, 
which vibrates shorter and shorter, until it is restored to 
rest. This feast is also kept by the Ottowas. 

JVain-je-tah'ive-koon-de-win^ or the feast of dreams. 
Feasts of this kind may be held at any time ; and no par- 
ticular qualifications are necessary in the entertainer or 
his guests. The word wain-je-tah, means common, or 
true, as they often use it with plants or animals; as wain- 
je-fah o-miik-kuk-ke, a right, or proper toad, in distinc- 
tion from a tree-frog, or lizard. 

TVan~dah-ioas-so-wun, feast of giving names. These 
are held particularly on the occasion of giving names to 
children, and the guests are expected to eat all, be it more 
or less, that is put into their dish by the entertainer. The 
reason assigned for requiring this usage, at this and sev- 
eral other feasts, is, that all that has been cooked be eaten, 
is in imitation of the eagle and hawk, who never return 
the second time to any thing that they have killed and left. 

Menis-se-no-we-koon-de-win, ivar feast. These feasts 
are made before starting, or on the way towards the ene- 
my's country. Two, four, eight, or twelve men, may be 
called, but by no means an odd number. The whole ani- 
mal, whether deer, bear, or moose, or whatever it may 
be, is cooked, and they are expected to eat it all ; and 



52 HISXaRY OF THE 

if it is in their power-, they have a bowl of beards grease 
standing by, which they drink in place of water. Not- 
withstanding that a man who fails to eat all his portion is 
liable to the ridicule of his more gormandizing compan- 
ions, it frequently happens that some of them are com- 
pelled to make a present of tobacco to their entertainer, 
and beg him to permit them that they may not eat all he 
has given them. In this case, and when there is no one 
of the company willing to eat it for him,, some one is 
called from without. In every part of this feast, when 
it is made after the warriors leave home, they take care 
that no bone of the animal eaten shall be broken ; but af- 
ter stripping the flesli from them, they are carefully tied 
up and hung upon a tree. The reason they assign for 
preserving in this feast the bones of the victim unbroken, 
is, that they may signify to the Great Spirit their desire 
of his protection, and that they may return home to tlieir 
own country with their bones uninjured. 

Gitche-we-Jcoon-de-win, the great feast. This is a 
feast of high pretensions, which only few are permitted 
to make, and those only of principal authority. But I 
will say more of this feast hereafter. 

JVaw-kun-no we-koon-de-ivin^ Wohbe}w feast. Thi^, 
and the other mummeries of Wobbeiio, which is looked 
upon as a foolish and mischievous hereby, are now laid 
aside by all respectable Indians. Their feasts were cele- 
brated with much noise and disturbance. They were dis- 
tinguished from all other feasts by being held in the night, 
and the showing of many tricks by fire. 

Je-bi ncvw-ka-winy feast with the dead. This feast is 
eaten at the gi*aves of their deceased friends. They kin- 
dle a fire, and each person, before he begins to eat, bites 
off" a small piece of meat, which he casts into the fire. 



WYANDOTT MISSION. 53 

The smoke and smell of this attracts the Jebi (or spirit) 
to come and eat with them. 

O'skiyi-ne-ge-tat-ga-win, boys^ feast. This might be 
called the feast of first fruits, as it is made on an occasion 
of a boy, or young hunter, killing his first animal of any 
particular kind. From the smallest bird, or fish, to a 
moose, or buffalo, they are careful to observe this. They 
have another, called the medicine feast. During one 
whole day in spring and fall, every good hunter spreads 
out the contents of his medicine bag in the back part of 
his lodge, and feasts his neighbors, in honor of his medi- 
cine. This is a feast of great importance. 

Ga-ran-gu-Ia, was a chief of the Onondaguas, amongst 
the Five Nations. In the year 1 684, De la Barre, govern- 
or of Canada, complained to the English at Albany, that the 
Senecas were infringing on their rights of trade with some 
of the other more remote nations. Governor Dongan ac- 
quainted the Senecas with the charge made by the French. 
They admitted the fact, but justified their course, alledg- 
ing that the French supplied their enemies with arms and 
ammunition, with whom they were at war ; and about 
the same time the French governor raised an army of 
seventeen hundred men, and made other preparations for 
the final destruction of the Five Nations. But before he 
had progressed far in his undertaking, a mortal sickness 
broke out in his army, which finally caused him to give 
over his expedition. De la Barre, in hopes to effect 
something by this expensive undertaking, crossed Lake 
Ontario, and held a treaty with such of the Five Nations 
as would meet him. To keep up the appearance of pow- 
er, he made a high-toned speech to Garangula, in which 
he charged them with infringing on their rights and 
peace ; and that now he wished for peace, but on the 



54 HISTORY OF THE 

condition that the Indians should make full satisfaction 
for all the injuries done, and should promise never to dis- 
turb them again ; that the Five Nations had robbed and 
abused their ti-aders, and had conducted the English tra- 
ders into their country, to get away their trade ; and un- 
less they gave satisfaction, he should declare war; and 
that he had express orders from the king, his master, so 
to do. 

Garangula listened to these words, and much more in 
like strain, with that contempt which a real knowledge 
of the French army, and the rectitude of his own con- 
duct, were calculated to inspire; and addressed himself 
to the governor, seated in his elbow chair, as follows : 

" Von-non-dio, (the name they gave the governors of 
Canada,) I honor you, and the warriors that are with me 
honor you. Your interpreter has finished your speech. 
I now begin mine. My words make haste to reach your 
ears. Hearken to them. Yonnoadio, you must have 
believed, when you left Quebec, that the sun had burned 
up all the forests which render our country inaccessible 
to the French, or that the lakes had so overflowed tlie 
banks that they had surrounded our houses, and that it 
was impossible for. us to get out of them. Yes, surely 
you must have dreamed so ; and the curiosity of seeing 
such a Avonder has brought you so far. Now you arc 
undeceived; and I, and the warriors here present, are 
come to assure you, that the Five Nations are yet alive., 
I thank you in their name, for bringing back into their 
country the calumet which your predecessor received 
from their hands. It was happy for you that you left 
under ground that murdering hatchet, that has been dyed 
in the blood of the French. Hear, Yonnondio! I do 
liot. sleep; I have my eyes open.. The sun which gives- 



WVANDOTT MISSION. 50 

me light, discovers to me a gi-eat captain at the head of a 
company of sokhers, "who speaks as if he were dreaming. 
He says he only came to the lake to smoke on the great 
calumet with the Onondaguas. But Garangula says that 
he sees the contrary ; that it was to knock them on the 
head, if sickness had not weakened the armies of tho 
French. I see Yonnondio roving in a cai«p of sick men, 
whose lives the Great Spirit has saved by inflicting this 
sickness on them. Hear, Yonnondio I Our women had 
taken their clubs — our children and old men had carried 
their bows and arrows into the heart of your camp, if our 
warriors had not disarmed them, and kept them back, 
when your messengers came to our houses. It is done, 
and I have said it. Hear, Yonnondio! We plundered 
none of the French, but those iliat carried guns, powder 
and ball, to our enemies ; because these arms might have 
cost us our lives . Our warriors have not beaver enough 
to pay for all the arms they have taken, and our old men 
are not afraid of the war. This belt preserves my words. 
We carried the English into our lakes to trade. Tf^e arc 
born free. We neither depend on Yonnondio, nor Cor- 
bear, (the name they gave to the governor of New York.) 
We may go where we please, and carry with us whom 
we please, and buy and sell what we please. If your 
allies be your slaves, use them as such. Command them 
to receive no other but youT people. This belt preseiTes 
my words. We have done less than either the Englisli 
or French, that have usurped the land of so many Indian 
iiiitions, and chased them from their own country. This 
belt preserves my words. Hear, Yonnondio ! What I 
say is the voice of all the Five Nations. Hear what they 
answer; open your ears to what they speak. They say, 
that when they buried the hatchet at Ca-da-rackui, in the 



56 HISTORY OF THE 

presence of your predecessor, in the middle of the fort, 
they planted the tree of peace in the same place, to be 
there carefully preserved ; that in the place of a retreat 
for soldiers, that fort might be a rendezvous for mer- 
chants ; that in the place of arms and ammunitions of war, 
beavers and merchandise should enter there. 

" Hear, Yonnondio! Take care for the future that so 
great a number of soldiers as appear there, do not choke 
the tree of peace planted in so small a fort. It will be a 
great loss, if, after it had so easily taken root, you should 
stop its growth, and prevent its covering your country 
and ours with its branches. I assure you, in the name of 
the Five Nations, that our warriors shall dance to the cal- 
umet of peace under its leaves, and shall remain quiet on 
our mats, and shall never dig up the hatchet till their 
brother, Yonnondio, or Corbear, shall, either jointly or 
separately, endeavor to attack our country, which the 
Great Spirit has given to our fathers. This belt preserves 
my words, and this other belt the authority which the 
Five Nations have given me." 

De la Barre was struck with wonder and surprise at 
the wisdom of this chief, and equal chagrin at the plain 
refutation of his own. He immediately returned to Mon- 
treal ; and thus this inglorious expedition of the French 
against the Five Nations ended. Garangula was at this 
time a very old man, and a very Nestor of his nation, 
whose powers of mind would not suffer in comparison 
with those of Rome, or a more modern senator. 

The Wyandotts, with other neighboring tribes, hold a 
great fall feast, just before they start out to the winter's 
hunt. In this feast they offer as great a variety of flesh 
as they can get. Its annual observance is to secure the 
blessing of the Great Spirit, and to make them success- 



WYANDOTT MISSION. 57 

ful in their hunt. In the fall of 1800, at the Rapids o( 
the Maumee, near where Fort Meigs stands, I was pres- 
ent at the close of one of those great festivals. There 
were present Shawnees, (for they then had there a large 
town,) Ottowas, Senecas, and others. Their camps were 
spread along the river for a mile. Nothing was seen or 
heard but expressions of joy and merriment, as though 
God had spoken from between the cherubim, and said, 
" Your sacrifice is accepted, and all your sins are pay- 
doned." 

They yearly, and generally in the spring, hold their 
solemn feast. Tliis is always held in the council-liouse, 
and is considered their most holy feast. They liave a 
door-keeper, Avho stands with a rod in his hand, and no 
notoriously wicked sinner is allowed to enter, especially 
if he has been recently guilty. If such should venture 
to approach, the door-keeper touches him with his rod, 
and this is the signal for liim to depart, and this is finaL 
The most profound solemnity is observed during the times 
of this feast, which is commonly held two days and nights. 
Nothing is eaten but hommony, and that sparingly. Du- 
ring this festival, the chiefs sit down in a circle ; then the 
men form a circle round them, and the women and chil- 
dren the outer circle. After their devotions, in recalling 
and rehearsing the goodness of the Great Spirit to them, 
as a nation, the old men recite the history of their nation 
and their wars, and then repeat the traditions of their 
fathers. The young men and boys listen in breathless 
silence ; and the females are said to correct whatever is 
M'rong, or explain what is not properly understood. By 
these means, and by memorials, such as the wampum, 
and other things, kept by persons appointed, the history 
of the nation is handed down with laudable accuracy.. 



58 HISTORY OF THE 

They hold feasts for the sick, and for the dead, to feed 
and appease their hungry spirits. 

They hold what is called the bvffalo feast. This is 
to cure fits. This feast presents a singular and frightful 
scene. Ten or twelve young men privately put on false 
faces, the most frightful they can invent. They then roll 
themselves up in the skins of animals, until they have tlie 
most frightful appearance. They then rush out into the 
streets of the village ; and it is dangerous for any person 
to be found in the street, as they will treat them very 
roughly. They enter into the house of the afflicted sud- 
denly and unexpectedly — they seize him, throw him into 
the lire, roll him on the floor, and scatter fire all over his 
wigwam, until he is frightened almost to death. After 
this, they repair to every house in the village, and if one 
of the inmates will give them something, whether tobac- 
co, or any thing else, they will retire, screaming and ma- 
king a most hideous and frightful noise ; but if they do 
not give them something, they will bespatter the house 
Math all kinds of dirt. I have been told that this process 
has, in some instances, so frightened the afflicted that they 
have had no return of the fits. 

The Wyandotts are divided into tribes, as before sta- 
ted. Their head chief was taken out of the Deer tribe, 
until Wayne's decisive battle at the foot of the Rapids 
of the Maumee, August 20th, 1794, when this tribe 
became so weak by the loss of their warriors, that the 
nation took the burden off their shoulders, and placed it 
on the Porcupine tribe. The far-famed Tar-hee, or 
Crane, and his successor, De-un-quot, the reigning 
chief, were taken from this tribe. The head chief has 
the power to appoint a council chief for himself, who is 
called the little chief; and also his war pole, or military 



WVANDOTT MISSION. 59 

general, -who stands at the head of the war department. 
There are also appointed by the council, town chiefs, 
to Ueep order in the villages and on hunting parties. 
These chiefs have great influence in their respective 
tribes. If they be good and wise men, their advice or 
counsel is always taken. 

A grand-mother has the principal authority over her 
children and grand-children. These constitute her true 
riches ; and her own importance arises from this source. 

There is one law existing, I believe, throughout all 
the tribes, the origin of which none could give any 
account of, and with which the nation never interfered. 
When one Indian killed another, the right to punish the 
murderer with death belonged to the nearest kin of the 
deceased ; and this punishment he inflicts wherever he 
can find him. It was never known that the culprit de- 
fended himself, or made any resistance, but bowed his 
head to the tomahawk, or presented his breast for the 
butcher-knife ; and it often occurs, when the murderer can- 
not be taken, that some of his nearest relatives are killed 
in his place. In some instances, three women have been 
killed to appease the relatives for the death of one man. 
But there are exceptions to the execution of this law. 
The friends of the murderer may go to the bereaved rela- 
tives of the deceased, and may make recompense by pay- 
ing them property until they are satisfied, and so redeem 
the life of the criminal, which is often done. Sometimes 
the murderer is adopted in the place of the murdered. A 
remarkable instance of this kind occurred in the village 
of La Chine, in 1793. There were in the village two 
Indians, the one remarkable for his stature, being six feet 
four inches high, and the other for his strength and ac- 
tivity. These two on a certain day met together in the 



&0 HISTORY OF THE 

Street, and the former in a higli tone of voice made use 
of some insulting language to the other, which provoked 
him so much that in a moment he stabbed him to the 
heart, saying, "I'll prevent you from doing the like 
again." The alarm was immediately given. A crowd 
of Indians assembled. The murderer, having seated 
himself on the ground, by the dead body, coolly awaited 
his fate, which he could not expect to be any other than 
immediate death, particularly as the cry was, " Kill him ! 
kill him !" But though he held his head in a position to 
receive the stroke of the tomahawk, no one attempted to 
lay hands on him. After removing the dead body from 
the place where it lay, they left him alone, for none had 
the right to kill him. The deceased had an aged, widow- 
ed mother, to whom the right to dispose of the life of the 
murderer belonged. Sensible that his life was forfeited, 
and anxious to be relieved from a state of suspense, he 
took the resolution to go to the mother of the deceased, 
\vhom he addressed as follows : " Woman, I have killed 
your son. He insulted me, it is true ; but still, he was 
yours, and the Great Spirit had given him to you, and 
his life and services were valuable to you. I therefore 
now surrender myself up to your will. You can do with 
me as you please. I have forfeited my life to you ; and 
I want you to relieve me of my misery. Do with me as 
you please." She replied, "You have killed my only 
son, who was dear to me, and whom the Great Spirit 
had given to me as the only support of my old age ; and 
now I am left alone. One life is already gone, and lost 
for ever, and to take yours carmotbe of any advantage to 
me, either to comfort or make me happy. But you have 
a son; and if you will give him to me, to be my son, in 
the place of him whom you have killed, all shall be wiped 



WYANDOTT MISSION. 61 

away." The murderer replied, *' Mother, my son is yet 
a child, and can do you little good, but will rather be a 
charge and trouble to you. Bat here am I, who am able 
to take care of you, and provide for you in your old age. 
If you will receive me as your son, nothing shall be want- 
ing on my part to make you comfortable and happy as 
long as you live." The woman approving of the offer, 
adopted him as her son, and took him and his family into 
her house, as her children, in the place of her dead son. 

It is strongly believed that the Indians had towns of 
refuge, for the manslayer to fly to for safety, from the 
avenger of blood. Mr. Adair, one of the first British tra- 
ders, speaks of this matter ; and Mr. Boudinot says, 
" The town of refuge, called Choate, is on a large stream 
of the Mississippi, five miles above where Fort Loudon 
formerly stood. Here, some years ago, a brave English- 
man w-as protected, after killing an Indian warrior in de- 
fense of his property. He told Mr. Adair, that after 
some months' stay in this place of refuge, he intended to 
return to his house in the neighborhood ; but the chiefs 
told him it would prove fatal to him ; so that he was 
obliged to continue there, till he pacified the friends of 
the deceased, by presents to their satisfaction." "In the 
upper country of Muskagee," says the same author, 
" was an old beloved town, called Koo-sah, which is a 
place of safety for those who kill undesignedly." 

In their civil policy, property is always held for secu- 
rity until the last farthing is paid. No matter how often 
sold, or who owned it, the original owner has the right 
to come aixl take it away. This I know by experience. 
I bought a pair of young steers from an Indian woman, 
paid all down, drove them to the Mission farm, and broke 

them to the yoke. Sometime in the following spring, an 

6 



62 HISTORY OF THE 

Indian man came very orderly, and drove off my oxen to 
his own home. I called on him to inform me why he 
liad driven off my oxen. He told me that the woman 
had not paid him for them, and that there were three 
dollars yet unpaid. I told him he ought to look to the 
woman for his pay; tliat they were hers when I bought 
them; and I paid for them, and now they were mine." 
"No," said he, "I look to tlic steers. I have three dol- 
lars in them ; pay me that, and then the steers are yours." 
When I examined into the law, I found I must pay or lose 
my oxen ; so I paid him, and drove them home. I believe 
there is recourse to the first purchaser; but this is seldom 
done. 

If one Indian steals from another, the loser may take 
his property wlierever he can find it; and if he can get 
hold of the property of the thief, lie may take as much 
as will remunerate him for his loss and trouble. Theft, 
however, is but little known amongst them, except that 
committed by the profligate and abandoned to dissipation. 
I was told by Honnes, that after the war with the Six 
Nations, the Wyandott nation was ruined. Before that 
time, it was seldom known for one Indian to steal from 
another; but after that M'ar, they used to commit murder 
ut their hunting camps, and plunder the skins and furs 
whenever they thought they would not be detected ; and 
murder and robbery were carried on to an alarming ex- 
tent. The nation, in council, decreed to put to death 
every such murderer. The trial and execution were as 
follows : When any person was found murdered, it was 
the duty of those finding him to bring him to the nearest 
towm or village. Then runners were sent to summon 
the whole nation ; and if any refused to come, they were 
suspected and brought by force. The dead body was 



WYANDOTT 32ISSIOX. 63 

placed in the middle of the council, and all the assembly 
was seated round it. Then there were examiners ap- 
pointed to call on each person to give an account of him- 
self, and to communicate any suspicions or circumstances, 
that might bring the murderer to light. All who could 
not clearly show that no suspicion lay against them, were 
placed in the middle. Then a second examination took 
place of the suspicious ones, and the offender exhorted to 
confess his crime ; for if an innocent person should suf- 
fer in his place, his guilt would be double. By this 
method they found out the oifender. When the sen- 
tence of guilt was passed, the body of the murdered per- 
son was taken and placed on a smooth piece of bark, 
supported by a scaffold of forks and poles, two or three 
feet from the ground, and so fixed that all the matter from 
the putrefying carcass should drop from a certain place. 
The murderer was then tied, and so firmly pinioned to 
the ground by tugs and stakes, as not to be able to move 
in the least. A gag was then put into his mouth, so as 
to keep it open, which was so placed as to receive the 
drops from the putrefying body. In this position he lay, 
without one moment's respite, until death came to his re- 
lief; and this, the chief said, would be from ten to fifteen 
days. A few were put to death in this way, which so 
effectually broke up the practice of killing and robbing, 
that it is hardly ever known for an Indian to touch the 
property of another, even in the woods, unless hunger 
compels him to take some meat to subsist upon. 

The Indians, like all other ignorant and savage peo- 
ple, are under the influence of superstitious notions, 
and especially that of witchcraft, which they believe to 
servility; and they very frequently put to death those 
that are suspected or accused of being witches. Their 



64 HISTORY OF THE 

conjurers, by their secret arts of pow-wowing, pretend to 
tell all who are witches, and all who are bewitched, and 
who has done the deed. I have no doubt but thousands 
of persons have fallen victims to these infamous preten- 
ders. Nothing could save the accused from death. No 
office or services rendered, could avail any thing. The 
relation of father, mother, brother, or sister, could not 
deliver. Sometimes the council would appoint some near 
relation to be the executioner. These necromancers have 
with them all their apparatus to perform their wonders ; 
and these consist in medicine and little images. Tanner, 
in his Narrative, says, *'Itis a prevailing belief, to which 
the influence of established superstition has given an as- 
tonishing power, that the men and women of medicine, 
or those who are acquainted with the hidden powers of 
the wusks, can, by practicing upon the Muz-zin-ne- 
neence, exercise an unlimited control over the body or 
mind of the person represented, as it may have been in 
former times amongst the people of our race. Many a 
simple Indian girl, gives to some crafty old squaw her 
most valued ornaments, or whatever property she may 
possess, to purchase from her the love of the man she is 
most anxious to please. The old woman, in a case of 
this kind, commonly makes up a little image of stained 
wood and rags, to which she gives the name of the per- 
son whose inclinations she is expected to control ; and to 
the heart, the eyes, or some other part of this image, she, 
from time to time, applies her medicines, or professes to 
have done so, as she may find it necessary to dupe and 
encourage her credulous employer." 

But these conjurations are often employed to gratify a 
deadly revenge, or to possess the property of another. 
To give the reader a specimen of the impositions prac- 



WYANDOTT MISSION. 65 

liced by those sons of Belial, I will record one circum- 
stance that came under my own notice. A young man 
who had over-heated himself and taken a bad cold, was 
much racked with pain and scorched with fever. His 
friends concluded he was bewitched, and sent for old 
Trezue, the head conjurer. He soon pronounced him 
bewitched ; but could do nothing for him until his friends 
sent to the trading house for a bottle of rum. When this 
came, and the old man drank freely, he told who the 
witches were. Having gravely told his patient that one 
of his dogs had got offended at him for starving him and 
had gone to the wolves with his complaint, that they had 
all agreed to bewitch him, and had accordingly done it, 
he then took his patient, stripped him, and laid him be- 
fore a warm fire, and cut his back with a sharp flint stone, 
until it bled freely. Then he put on his cupping horn, 
in which he had concealed a piece of the thick skin of 
his heel, formed into the shape of an arrow. This he 
stuck on his back ; and after torturing the youth until he 
produced a most profuse sweating, he called all present 
to see that what he had said was truth, by pulling his 
cupping horn off, filled with blood and the witch arrow 
that had been shot into him by the dog and wolves. 
Having produced this, the by-standers, and the man him- 
self, were convinced, by what they thought a demonstra- 
tive proof, that he was what he professed to be. The 
young man, from this sweating, got better. The conju- 
rer then told him how he must do to make friends with 
his enemies. He must make a feast for all the dogs in 
town, and especially invite his own ; that he must pour 
all the victuals into a trough, and then get down and eat 
with the dogs, after which his dog would take pity on 

him, and get the wolves to let him alonCr All this the 

6* 



66 HISTORY OF THE 

young man most devoutly obeyed ; and this wise doctor 
only charged him a horse worth fifty dollars. 

Soon after I went to the Mission, there was a woman, 
who, to make herself noticed, gave out she was a witch, 
and that she had witch garments, in which she could fly, 
and that they were hid in the woods. John Stewart, the 
Wyandott missionary, told the people that it was false, 
and charged her with falsehood. But she persisted, and 
appointed a night in which she would undeceive them all. 
The night came, and many followed her to see her take 
her aerial flight. That there might be no imposition, 
Stewart went along. They traveled all night, from log 
to log, hunting her witch habiliments, but could not find 
them. Being outdone in this, she stated that she had kill- 
ed a number of the nation, and, among the rest, a favor- 
ite son of Dc-un-quot, the head chief, who had died not 
long before. This enraged the old savage chiefs to think 
liis blooming soii had been destroyed by this worthless 
woman — for she v\'as nearly an idiot. He called a coun- 
cil and decreed lier death, and appointed one of her near 
kinsmen, and another young man, to be the executioners. 
They took her out ofher house; and her nephew, taking 
his knife, drove it through her breast bone, and ripped it 
down. The other, when she fell, struck his tomahawk 
into her head ; after which they dug a hole, put her in, 
and covered her up. This will give an idea of the degra- 
dation of these people, from the influence of the belief 
of witchcraft, and \vhat influence these base conjurers 
had over the lives and opinions of the people to v/honi 
we were sent to preach. 

Among many vices which are practiced by these red 
men, few are more pernicious than that of gambling- and 
Tanner^ in his Narrative, says it is scarce less hurtful than 



WYANDOTT MISSION. 67 

drunkenness. " One of the games we used was that of 
the moccason, which is played hy any number of persons, 
but usually by small parties. Four moccasons are used ; 
and in one of them some small object, such as a little 
stick, or a small piece of cloth, is hid by one of the bet- 
ting parties. The moccasons are laid down beside each 
other, and one of the adverse party is then to touch two 
of the moccasons with his finger, or stick. If the one he 
first touches has the hidden thing in it, the player loses 
eight to the opposite party. If it is not in the second he 
touches, but in one of the two passed over, he loses two. 
If it is not in the one he touches first, and is in the last, 
he wins eight. They fix the value of articles staked, by 
agreement. For instance, they sometimes call a beaver 
skin or blanket ten ; sometimes a horse is one hundred. 
But it is the game called beg-ga-sah, that they play 
with the most inteus© interest, and the most hurtful con- 
sequences. The beg-ga-sah-nuk are small pieces of 
wood, bone, or sometimes of brass, made by cutting up 
an old kettle. One side they stain or color black — the 
other they aim to have bright. These may vary in num- 
ber, but can never be fewer than nine. They are put 
together in a large wooden bowl, or tray, kept for that 
purpose. The two parties, sometimes twenty or tliirty, 
sit down opposite each other, or in a circle. The play 
consists in striking the edge of the bowl in such a man- 
ner as to throw all the beg-ga-sah-nuk into the air; and 
on the manner in which they fall into the tray depends 
the gain or loss. If his stroke has been to a certain ex- 
tent successful, the player strikes again, and again, until 
he misses, when it passes to the next. The parties soon 
become much excited ; and a frequent cause of quarrel- 
ing is, that one often snatches the tray from his neigh- 



68 HISTORY OF THE 

bor, before the latter is satisfied that the throw has been 
against him." 

Horse and foot racing, and ball playing, are much prac- 
ticed, as well as many otlier games and amusements, 
which would be tiresome to the reader, as well as exceed 
the limits of this work, to enter into a description of. 

I will now say a few things of their religious notions. 
These Indians, although they worship the Great Spirit, 
yet they believe in two Gods : one that governs the whites, 
and the other the red men. How they came by this no- 
tion, is hard to conjecture, except it arose from their aver- 
sion to white men, from tlie treatment they have received 
from them. Their religious morals consist in skillful 
hunting, martial prowess, fidelity to their country, and 
observance of its religion. They believe in a future state 
of existence, and in the doctrine of rewards and punish- 
ments. A person that has not been good in this world, 
nor a sincere worshiper of the Great Spirit, will be cast 
off in the next world, and will have poor hunting ground, 
filled with briars and thorns, and a great scarcity of pro- 
visions ; and will live as a banished being, in a state of 
exile from the society of the Great Spirit and of all good 
Indians. On the other hand, the good and faithful Indian, 
who has been a worshiper of the Great Spirit, shall live 
in great ease, and have a pleasant country to hunt in, filled 
with the best kind of game ; and the Great Spirit will 
always guide him with a father's hand. They believe 
in inspired men ; that God does reveal to their prophets 
things to be believed and practiced by them. They have 
often been led astray by men making these pretensions. 
Some years since, the Seneca prophet practiced a great 
imposition on many of the northern tribes. He said that 
he had a talk, or revelation, from the Great Spirit to all 



WYANDOTT MISSION. 09 

the tribes, which was to the following effect: "That he 
was noM'' about to undertake their cause, and would raise 
up, and make them a great people ; that he would drive 
the white men back to their own country, and make these 
lands permanently the land and home of the red man." 
The Shawnee prophet, brother to the great Tccinnseh^ 
followed. He taught many things, and his fame spread 
amongst all the nations. Tanner says, "It was while I 
was living at Great Wood river, that news came of a 
great man among the Shawnees, who had been favored 
by a revelation of the mind and will of the Great Spirit. 
He taught that the fire must never be suffered to go out 
in the lodge; that the Indians must all quit drinking; that 
they must not strike or quarrel with one another, but live 
like brothers ; and that the Great Spirit would now under- 
take for them, and all the nations must unite and rise, en 
masse, and take up arms against the whites, and the Great 
Spirit would most certainly give them the victory. These 
two men traveled through nearly all the tribes north, west 
and south, and encouraged them, unanimously and simul- 
taneously, to arise and gird on their armor, and make one 
desperate effort to recover their lost country, and to ap- 
pease the souls of their fathers and countrymen that had 
been slain by white men. The prophet assured them 
that the Great Spirit had talked with him, and told him 
that they should succeed." 

They also have prophets of an inferior order, who pro- 
fess to have visitations from the spirits of their deceased 
friends and their former prophets, that make to them many 
important communications. I have observed that these 
revelations were mostly received while in a state of intox- 
ication, and always told at some public meeting or feast. 

Polygamy is seldom known amongst these Indians; 



70 HISTORY OF THE 

for however often they may change their wives, if it 
should be every month, yet a man seldom has two 
women at one time. And this is, perhaps, owing to the 
jealousy of the women tliemselves, for they cannot sub- 
mit to the state of things connected with a plurality of 
wives. 

Yet, notwithstanding all their vices and superstitions, 
those Indians are brave and generous. They never say 
to the stranger, "Be thou fed and warmed," without 
sharing with him part of what they have. Who ever yet 
went hungry to an Indian lodge or camp, and was not 
invited to eat ? It is a custom amongst them in their 
towns and villages, to select some suitable woman, and 
make lier mistress of ceremonies, and the provider for 
strangers and visitors ; and all the rest of the women are 
her aids, and must be subservient to her commands. 
When a stranger goes to an Indian village, all he has to 
do, is to dismount from his horse, and sit down. Soon 
some one carries the news to this woman, that there is a 
stranger in the gate. As soon as her arrangements are 
made for his reception, she goes herself, or sends a proper 
person, and invites him in, and gives him food and lodg- 
ing, if he need them. If he has a message, he tells Iiis 
errand, and all his business is soon adjusted. The hos- 
pitality of these people is proverbial, as I myself have ex- 
perienced more or less for forty years. I recollect that 
on one occasion, being in the woods hunting, and having 
been unsuccessful in the chase, I had become very hun- 
gry. I happened to fall in with an Indian camp, and soon 
the squaw set before me a pan full of young locusts, tliat 
had just came up out of the earth, and had been gathered 
and fried in bear's oil and sugar. This was the richest 
dish mv benefactors had. At first I was somewhat start- 



WYANDOTT 3IISSI0N'. 71 

led ; but recollecting that John the Bnplist, could live on 
these insects, I thought I niiglit venture, at least, to eat 
one meal. I therefore sat about the work, and found it a 
most delicious breakfast, verifying the truth of the saying,, 
that "hunger is the best sauce." I have yet to go fof 
tlie lirst time to an Indian house or camp, and not be in- 
vited to cat. 

In eating, they seldom have more than one ladle in the 
kettle or tray ; and the Avhole company has to be served 
witli it. When one takes a sup, he hands the ladle to 
the one that sits next to him, and he to the next, until it 
goes round. In the mean time, if there be any flesh, you 
may take a piece of that with your knife, or fingers, and 
eat away until the ladle comes round. If, however, there 
is nothing but hommony, you have time enough to chew 
it well, especially if there be four or five in the circle. 

Two white men came to an Indian camp on the Scioto, 
thirty-seven years ago, very hungry. The females set 
Ijefore them a kettle of hommony, with one ladle in it. 
One of the men seized it, and fell to work ; and instead 
of handing it to the other, and taking ladle-full about, he 
ate on with great voraciousness. This waked up the in- 
dignation of the women, and one said to the other, "That 
fellow eats like a hog — he is a hog." She was so much 
displeased that she took the ladle from him and gave it to 
the other, exclaiming, ^^ViUel qids qids!'' This is the 
most contemptuous expression, and the worst name an 
Indian can make use of in his own language. Yiite is 
the expression of contempt; and quis quis is a hog. In- 
dians cannot swear in their own language. 

Great confidence may be placed in their friendship. 
This also I have experienced in confiding myself, horse, 
and money, to their care. I was once traveling from Dc- 



1% HISTORY OF THE 

troit, in the year 1800, in company with two others. 
We came to the camp of old Tar-hee, or Crane, head 
chief of the Wyandott nation. We had sold a drove of 
c<ittle, and had money, which we gave up to the chief in 
tlie evening. The next morning all was forthcoming; 
and never were men treated with more fervent kindness. 
On another occasion I lodged at a camp where many 
of the Indians were intoxicated, and were singing, dan- 
chig, and fighting. I lay down in my blanket by the 
fire, undisturbed. I do not think one of them trod on 
my blanket the whole night. I confess, however, that I 
had some misgivings. In my whole acquaintance with 
them, I have found them warm and constant friends ; but 
implacable, subtle, and dangerous enemies, who never 
tire in seeking revenge, and seldom forgive or forget an 
injury. 



WYANDOTT MISSION. 73 



CHAPTER HI. 



Introduction of the Gospel among the Wyandotts — Their degraded 
condition before this— Their reception of the Koman CathoUc reUrr. 

ion — Its bad effects on their minds and Uves — Jolin Stewart His 

conversion-^Is impressed to preach to the Indians — Leaves Marietta 
for this purpose — Comes to Goshen, on the Tuscarawas — ^Thcn to the 
Delawares at Pipetown— Adventures there — Comes to Upper San- 
dusky — Kindly received by the Walkers — Interview with Jonathan 
Pointer, who discourages him in his undertaking — First preacliiu"- ot 
Stewart among the Wyandotts — Decision of Mr. Walker respecting 

the Protestant and Catholic Bibles — Stewart departs for Marietta 

Robert Armstrong — Visits of local preachers to the Wyandotts 

They are recognized by the Ohio Conference as a missionary sta- 
tion — Rev. James Montgomery appointed missionars' — Leaves the sta- 
tion, and becomes sub-agent at Lower Sandusky^^^— Moses Henkle, Sen. 
supplies his place — First Indian quarterly meeting held at Ebenezer 

Zane's, November 19th, 1819 — Interesting exercise of the meeting 

Experience of Between-the-logs — Of Hicks — Of Scuteash — Monon- 
cue's exhortation, and his remarks on whisky — Between-the-logs de- 
scribes their ancient reUgion, that of the Roman CathoHc, and the 
Seneca and Shawmee prophets — The Wyandott mission pecuUarly 
blessed — Religion alone truly civilizes savage men — The author pur- 

Fuades them to have a school, and adopt the habits of civilized life 

Address of the nation, dated August 7th, 1821, to the conference held 
at Lebanon — Dangerous voj-age to Detroit — The bark canoe — Quar- 
terly meeting at Detroit — Voyage to Portland — Journey to Lower 
Sandusky — An Indian poney. 

Having taken these preliminary views, and given a 
brief outline of the history of this interesting people, I 
will now proceed to give an account of the introduction 
of Christianity among them. 

The Wyandott nation being on the borders of the 
white population, and mixing with the most abandoned 
and vicious, soon became sunk in the most degrading 
vices, such as drunkenness, lewdness and gambling, un- 
til many of them became the most degraded and worth- 
less of their race. 

7 



74 HISTORY OF THE 

The Wyandolts had been under the religious instruc- 
tion of the Roman Catholics for many years. But it 
appears, both from their morals and from the declarations 
of many who professed to be Catholics, that they did 
them little or no good. To carry a silver cross, and to 
count a string of beads ; to worship the Virgin Mary ; to 
go to church and hear mass said in Latin ; and be taught 
to believe that for a beaver skin, or its value, they could 
have all their sins pardoned, were the amount of their 
Christianity, and served but to encourage them in their 
superstition and vice. 

In this situation, God in mercy remembered and took 
pity on them, and sent them the word of eternal life. 
Not by the learned missionary, but by John Stewart, a 
colored man of no learning, "that the excellency might 
be of God, and not of man." John Stewart was a 
mulatto, free born, whose parents claimed to be mixed 
with Indian blood; but he could not tell of what tribe, or 
what was their relation to the Indians. His parents were 
of the Baptist persuasion, and he had a brother that was 
a preacher of that order. He was born in Powhatan 
county, in the state of Virginia. He became disabled in 
early life. His parents moved to the state of Tennessee, 
and left him behind. Sometime after he followed them ; 
and on his way to Marietta, Ohio, was robbed of all his 
property. In that place, where he took up his abode, he 
gave full scope to his intemperance, until be was so far 
gone, and his nerves were so affected by it, that he could 
scarcely feed himself. At length he came to the resolu- 
lion to put an end to his miserable existence, by drowniijg 
himself in the river. He told me that the loss of his 
property, the idea of poverty, and the disgrace he had 
brought on himself by his course of dissipation, and the 



WYANDOTT MISSION. 75 

wretched state of his soul, had impelled him to this 
course. The tavern-keeper with whom he lived, refused 
to let him have liquor as before, so that he had time to be- 
come sober, and his mind was in some degree restored to 
the exercise of reason. Then he asked himself, " Would 
not my parents be better pleased to hear that I was poor, 
and honestly trying to make a living, than to hear that I 
had committed suicide ?" And he then determined that 
he would do better ; and undertook to attend a sugar camp 
at some distance from town, which gave him an oppor- 
tunity to reflect and pray. At this place he remained, by 
himself principally, through the sugar season. But the 
more he read, reflected and prayed, the more he was con- 
victed of his sins; and by a constant struggle of soul, 
he at length found peace and pardon. But on his return 
to town he could not resist the influence of his wicked 
companions, and was soon prevailed on to attend a dance, 
at which the struggles of his mind were powerful — so 
much so, that he was sometimes almost constrained to 
cry aloud. But at last, his mind became more hard, and 
he comforted himself with the reflection, that once in 
grace he could not fall from it; and so resumed his course 
of folly. But one of his comrades dying suddenly, it 
alarmed his guilty fears, and his convictions all returned, 
so that he was often constrained to cry out, " wretched 
man that I am." 

Stewart, from the influence of his education, had im- 
bibed a deep-rooted prejudice against other denomina- 
tions, and especially the Methodists. But one evening, 
passing along the street, he heard in a house the voice of 
singing and prayer. It was a Methodist prayer meeting. 
He drew near, and after some struggle of soul, he ven- 
tured in, and made known his state. With these he fre- 



76 HISTORY OF THE 

quently met. At length he was induced to go to a camp 
meeting, held by the late Rev. Marcus Lindsey, near 
Marietta ; and there he approached the mourner's altar, 
and after struggling all nig^ht, in the morning God was 
pleased to show mercy to his soul. His joy was un- 
speakable ; and there he united himself with the Metho- 
dist Episcopal Church, and met in class in Marietta. 
Stewart now rented a house, and set wp his trade, (blue 
dyeing,) and lived alone. 

Soon after he had experienced religion, his mind be- 
came much exercised about preaching, which he con- 
cluded was a temptation of the devil ; and continued to 
think so, until he again lost the comforts of religion. 

He was visited in the fall of 1814, with a severe attack 
of sickness, from which no one expected he would re- 
cover. But he prayed to God, and promised if he was 
spared, that he would obey the call. Soon after this, he 
went into the fields to pray. "It seemed to me," said 
he, " that I heard a voice, like the voice of a woman 
praising God; and then another, as the voice of a man, 
saying to me, 'You must declare my counsel faithfully.' 
These voices ran througli me powerfully. They seemed 
to come from a northwest direction. I soon found my- 
self standing on my feet, and speaking as if I were ad- 
dressing a congregation. This circumstance made a 
strong impression on my mind, and seemed an indication 
to me that the Lord had called me to warn sinners to flee 
the wrath to come. But I felt myself so poor and igno- 
rant, that I feared much to make any attempt, though I 
was continually drawn to travel toward the course from 
whence the voices seemed to come. I at length con- 
cluded, that if God would enable me to pay my debts, 
which I had contracted in the days of my wickedness 



WYANDOTT MISSION. 77 

and folly, I would go. This I was enabled soon to do ; 
and I accordingly took my knapsack, and set off to the 
northwest, not knowing whither I was to go. When I 
set off, my soul was very happy, and I steered my course, 
sometimes in the road, and sometimes through the woods, 
until I came to Goshen, on the Tuscarawas river. This 
was the old Moravian establishment among the Delawares. 
The Rev. Mr. Mortimore was then its pastor." Here 
Stewart found a few of the Delawares, among whom was 
old Kilbuck and his family. Here he remained a few 
days, and was kindly treated by all. It was here no 
doubt that Stewart learned something of the Indians far- 
ther to the north ; for these Delawares had many friends 
and relations that lived on a reservation on the Sandusky 
river, called Fipetoton, after the chief who lived there ; 
and to this place he directed his course. 

Here was a remnant of poor Delawares, under the 
control of Capt. Pipe, son of the chief of the same name 
that assisted in burning Crawford on the Tyamochte. 
At this place Stewart stopped ; and as the Indians were 
preparing for a great dance, they paid but little attention 
to the stranger. They proceeded with their mirth, which 
was all new to Stewart; and such were their vociferations 
and actions that they alarmed him, and he felt fear for a 
short time. After all was over they became quiet, and 
Stewart took out his hymn book, and began to sing. He 
was one of the most melodious singers I ever heard. 
The company were charmed and awed into perfect si- 
lence. When he ceased. Johnny-cake said in broken 
English, '■^Sing morey He then asked if there was any 
person that could interpret for him ; when old Lyons, 
who called himself one hundred and sixty years old, (for 
he counted the summer a year and winter a year,) came 



78 HISTORY OF THE 

forward. Stewart gave them an exhortation, and then 
retired to rest for the night. In the morning he felt some 
strong desires to return to Marietta, and from thence to 
Tennessee, where his father and mother had removed. 
But so strong were his impressions that he had not yet 
reached the right place, though he was invited by the Del- 
awares to stay, that he took his departure, and arrived at 
the house of William Walker, Sen., at Upper Sandusky, 
v/ho was the United States Indian sub-agent and inter- 
preter. 

At first Mr. Walker suspected him to be a runaway 
slave ; but Stewart gave him a history of his conversion 
to God and of his travails in godliness, in so simple and 
honest a manner, that it removed all his doubts on the 
subject. This narrative fastened on the mind of Mrs. 
Walker, who was a most amiable woman, of good edu- 
cation, and half Wyandott. She possessed great influ- 
ence in the nation ; and this whole family became his 
hospitable friends, and the untiring friends to the mission 
which was afterwards established there. The old gentle- 
man, his wife, and his sons, were all good interpreters, 
spoke the Indian tongue fluently, and all, except old Mr. 
Walker, became members of the church. 

Stewart was directed by this family to a colored man, 
whose name was Jonathan Pointer. He was taken pris- 
oner from Point Pleasant, Virginia, when a little boy. 
He and his master were plowing and hoeing corn, 
when the Indians came upon them. They shot his mas- 
ter and caught Jonathan, and took him home with them. 
This man was said by the chiefs to speak the language 
as well as any of the natives. Stewart called on him at 
his hut, and made known his wishes ; but Jonathan was 
very reluctant, indeed, to interpret for him, or to intro- 



WYANDOTT MISSION. 79 

duce him as a preacher. He told Stewart that "it -was 
^eat folly for him, a poor colored man, to pretend to turn 
these Indians from their old religion to a new one ; for 
many great and learned white men had been there before 
him, and used all their power, but could accomplish noth- 
ing; and he could not expect they would listen to him." 
But Stewart believed that God had sent him, and though 
of himself he could not do any thing, God could work 
by him, and he was unwilling to give over until he had 
made a trial. 

The next day Jonathan was going to a feast and dance, 
and Stewart desired to go along, to which the other re- 
luctantly consented. Stewart got him to introduce him 
to the chiefs as a friend to their souls ; when he gave them 
an exhortation and sung a hymn or two, and requested all 
that were willing to hear him next day at Jonathan's 
house, to come forward and give him their hand. This 
the most of them did. But he was much disappointed 
the next day, for none of them came, save an old woman, 
to whom he preached. This woman was the mother of 
James Harrihoot. The next day was again appointed to 
hold meeting at the same place. The same old woman, 
and an old man named Big-tree, were present. To these 
Stewart again preached ; and he has since told me, that 
what much encouraged him to persevere, was that he 
had seen both these old persons in a dream, and knew 
them well when they came into the house. The next 
day being the Sabbath, he appointed to meet in the coun- 
cil house ; at which place eight or ten came, and he, by 
Jonathan Pointer as interpreter, exhorted them to flee the 
wrath to come. 

From this time, his congregations began to increase ; 
and I presume that nothing contributed more to increase 



80 HISTORY OF THE 

them, and keep them up for awhile, than his singinaf. 
This very much dehghted the Indians, as no people are 
fonder of music than they are ; and Stewart, availing liim- 
self thereof, mixed his prayers and exhortations with 
songs. 

Many of these people had been Catholics, and they 
began to call up their old Catholic songs, and sing them, 
and to pray. Through this means, some of them got 
stirred up, and awakened to see their lost condition ; and 
some found peace with God. Stewart thought it to be 
his duty when they prayed to the Virgin Mary, and used 
their beads and crosses in prayer, to tell them that it was 
wrong. He also spoke against the foolishness of their 
feasts and dances, and against their witchcraft. 

These reproofs soon excited prejudice against him. 
Many that had joined in their worship went away, and 
persecuted, and did all the harm they could. Some of 
that party having business at Detroit, called upon the 
Roman priest and related what was going on, and wdshed 
for instruction. The priest told them, "that none had 
the true word of God, or Bible, but the Catholics ; and 
that none but the Catholic priests could teach them the 
true and right way to heaven ; and if they died out of the 
Catholic church they must perish for ever; that they could 
not be saved in any other way, but must be lost for ever.'* 
They came home in high spirits, and soon it was report- 
ed through every family, that Stewart had not the right 
Bible, and was leading them all wrong. Some charged 
him with having a false Bible ; but how this was to be 
tested was the difficulty. Finally, they all agreed to 
leave it to Mr. Walker, Sen. The time was set when 
the parties were to meet, and he was publicly to examine 
Stewart's Bible and hymn book. The parties came ta- 



WYANDOTT MISSION. 81 

gether at the time appointed. Deep interest was felt on 
both sides, and all waited in solemn suspense. After 
sometime had been spent in the examination, Mr. Walker 
said that Stewart's Bible was a true one, and differed 
from the Catholic Bible only in this: the one was printed 
in English, and the other in Latin. He affirmed that his 
hymn book was a good one, and that the hymns it con- 
tained were well calculated to be sung in the worship of 
God. This decision was received with joy by the relig- 
ious party, and sunk the spirits of the other. 

But I am strongly inclined to believe, from good evi- 
dence, that none were so influential in putting down the 
superstitions of the Catholics, as old sister Walker. She 
was no ordinary woman. Her mind was well enlight- 
ened ; and she could expose the folly of their supersti- 
tions better than any one in the nation. As she stood so 
high in the estimation of all, her words had more weight 
than any one else. 

Stewart continued to labor amongst these Indians from 
November, 1816, until early the next spring. Througli 
the course of this winter there was great religious inter- 
est awakened amongst the people. The interpreter, 
Pointer, professed to obtain religion ; which proved a 
great auxiliary to Stewart. Pointer told me himself, that 
when Stewart first came, he did not like him, because ho 
was too religious, and he hoped he would soon go away ; 
that he wanted a religion that did not fit so close, but give 
him leave to indulge in sin; and when he interpreted, he 
would say, "These are not my words but his," (meaning 
Stewart's.) He now entered fully into the work with 
Stewart. 

At a meeting this winter, he took occasion to expose 
their heathen religion, and the absurdities of thoir feasts 



82 HISTORY OF THE 

and dances; and added, that instead of these things being" 
pleasing to God, they were, on the contrary, displeasing to 
him ; and that although in the days of their darkness and 
ignorance, God winked at or passed over them, yet now 
called on all to repent and forsake these evil ways, for 
the Gospel liad now reached them, so that they could un- 
derstand it and see its light. 

At the close of this discourse, he informed the con- 
gregation, that if those present had any objections to his 
doctrines, they were at liberty to speak. John Hicks, 
one of the chiefs, arose and said, "My friend, as you 
have given liberty to any who has objections to the 
doctrines you teach, to speak on the subject and state 
their objections, I, for one, feel myself called on to 
arise in tlie defense of the religion of my fathers. The 
Great Spirit has given his red children a religion to guide 
their feet, and to establish them in the good way, and we 
do not feel like leaving it so soon as you wish us to do. 
"\Vc liave been deceived several times by the Seneca and 
Shawnee prophets, and had to return to our old religion, 
and find it the best of any for us. We are contented 
with it ; because it suits our conditions, and is adapted to 
our capacities. Cast your eyes over the world, and you 
will see that the Great Spirit has given to every nation a 
religion suited to their condition ; and these all differ. Is 
not this the work of the Great Spirit ? My friend, your 
speaking so violently against our modes of worship is 
not calculated to do us much good. We are willing to 
receive good advice from you, but we are not willing to 
have the religion and customs of our fathers thus assailed 
and abused." 

When this speaker sat down, Mononcue, another of the 
chiefs, arose and wished to correct a mistake in the speak- 



WYANDOTT MISSION. 83 

er, which was, that "the book he held, and all its doc- 
trines, were sent to another place, and another people, and 
could have nothing to do with us; that the Son of God 
was born amongst the white people, and we never heard 
of liim until the whites brought the word ; and if they had 
never come, we would never have heard of him ; to the 
whites only he spoke, and left his word with them, and 
not with us ; no book has been given to us. If the Great 
Spirit had designed us to be governed by this book, he 
v/ould have sent it to us. Ours is a religion that suits us 
red people, and we intend to preserve it as sacred as when 
the Great Spirit gave it to our grand-fathers in olden 
days." 

Stewart replied, " God has sent this book to you now. 
The Son of God, before he went up to heaven, command- 
ed his ministers to go and carry and preach that book to 
every nation on the whole earth; and you count your- 
selves a nation of living souls. Although it has taken 
this book a long time to come, yet it has come, as God 
has directed it; and it will go on until it has reached all 
the world, and all nations, and colors and languages of 
men ; none can stop it. Now, my dear friends, only 
consider w^hat an awful curse will fall on those that reject 
it. My friends, think well before you reject the Savior, 
and the great salvation he offers you ; for whosoever will 
reject the Savior will be destroyed with an everlasting 
destruction." This exhortation had a good effect on the 
minds of these two chiefs ; for afterwards Mononcue said 
to his friend Hicks, "I have some notion of giving up 
some of my Indian customs; but I cannot agree to quit 
painting my face. This would be wrong, as it would 
jeopard my health." It is a received opinion among 
them, that painting the face has a magic influence in pre- 



81 HISTORY OF THE 

serving their health, and saving them from diseases. 
Hicks replied, "You can do as you please. I feel 
strange, and hardly know what to do." 

Sometime in February, 1817, the work of God broke 
out afresh; and at one of their meetings, after Stewart 
had preached on the final judgment, the whole assembly 
was absorbed in serious thought. They met at candle- 
light ; at which time, after exhortation, he called up the 
mourners ; when a few came forward, principally women. 
They had not long been engaged in prayer, before the 
power of God was manifested, and many of the lookers 
on were struck down to the ground, and cried aloud for 
mercy; others lay stiff and motionless. Some were 
ready to attribute this work to strong medicine, used by 
Stewart for the purpose of producing the present effect. 
Some ran for water ; others called to Jonathan to stop 
singing those new hymns, and sing the Catholic hymns, 
or they would die : about which time, a very aged woman 
got religion, sprang up, and began to shout and clap her 
hands, proclaiming that God had forgiven all her sins, 
and that what the preacher had said was true. Seeing 
her act in this way, they concluded she was in a state of 
mental derangement. Many sat as silent spectators, in 
utter amazement. 

After this, the heathen party were determined to make 
an effort to keep up their religion ; and a council was 
held, and a dance and feast appointed, to show the 
preacher how they worshiped the Great Spirit. Great 
preparations were made. The young men turned out to 
hunt and provide for the feast, and returned loaded with 
venison and bear meat. On the day appointed, a large 
concourse of people assembled, old and young, male and 
female, with Stewart and Jonathan, who now had become 



WYANDOTT MISSION. 85 

his constant interpreter and helper in this work. The 
•chief arose, and made the preparatory speech ; then the 
dance began. The music was the Indian flute, and the 
hoarse sound of the turtle shell. One after another join- 
ed in ; and what was a matter of astonishment to Stewart, 
some of his mourners, who he considered had renounced 
the world, were amongst the dancers. This was a scene 
of great hilarity; and was concluded in the finest kind of 
Indian style. Soon after this, Stewart concluded he 
would leave them, and go to his friends in Tennessee ; 
and after delivering them a farewell sermon, in which he 
•addressed those that had made a profession of religion, 
and exhorted them to be faithful, he advised the chiefs 
and principal men. This was a season of much feeling; 
as was evidenced by the tears and sobs of the congrega- 
tion. He then sang a farewell hymn and shook hands 
with all ; when he proceeded to the door and went out. 
Some followed him, and requested a private interview ; 
which was granted. They labored with him to abandon 
his journey, and remain with them. But he told them 
that he was under promise to go to Marietta, if he even 
liad to return again, and which he promised he would do ; 
but said that he was poor, and would have to stop at the 
first town he came to, and work for something to bear his 
expenses, and he could not promise to come back before 
July or August. Sister Warpole spoke of making a col- 
lection for him; and ten dollars were given him for the 
purpose of bearing his expenses. 

Sometime after Stewart left Sandusky, some one set 
afloat a report that his master from Virginia, had come 
and loaded him with irons, and had taken him back as a 
slave. Some gave credit to the report, and others did not. 

Sometime in June following, Mr. Walker received a 

8 



86 HISTORY OF THE 

letter from him, in which was a written address to the 
Indians ; which he requested should be read and interpret- 
ed to them ; which request Mr. Walker very readily com- 
plied with. Tlie letter is as follows : 

''Marietta, 0., Ma,y%^, 1817. 
" William Walker, Esq. — Sir, I have taken the lib- 
erty of inclosing to your care the within written address, 
directed to the Wyandott nation, for their information and 
edification, hoping that it will, through the blessing of 
God, impress on their minds, religious and moral senti- 
ments. I have taken the liberty to address it to you, 
hoping that you will have the goodness to read it, or cause 
it to be read in their hearing, and in their own language, 
that they may understand its true meaning ; and moreover, 
that you will try to impress on their minds the necessity 
of adhering strictly to the laws of God — that their hearts 
should be constantly set upon the Supreme Being M^ho 
created them ; and that it is their duty to raise their voices 
in praising, adoring, and loving that Jesus, who has suf- 
fered and died for them, as well as for those who are 
more enlightened. Inform them that although their 
brother is far from them in body, yet his anxiety for 
their safety and future happiness is very great. In doing 
this, you will confer a favor upon me, which I shall ever 
remember with gratitude. My engagements, you no 
doubt recollect, were, that I should return about the last 
week in June ; but ov/ing to misfortunes and disappoint- 
ments, to which we are all liable, together with a v/ound 
I accidentally received on my leg, will prevent my having 
the pleasure of seeing or being with you until the middle 
of July; at which time, I hope, by the grace of God, to 
have the pleasure of seeing you and the Wyandott people 



WYANDOTT MISSION'. 87 

generally. At that time I shall not fail to offer verbally, 
my gratitude to you and your dear family, for the services 
you and they have rendered me. 

"May I ask you to have the goodness to write to me? 
and please inform me of the general state of those per- 
sons that have reformed since I first went among them, 
and how many have evidenced a change since I came 
away, and whether they continue to conduct themselves 
with that sincerity of heart, that would be acceptable in 
the eyes of God ; finally, whether they appear as anxious 
for my return, as they appeared to be for my stay when 
I was coming away. In attending to these requests of 
mine, you will confer an obligation which will be ever 
remembered, with every mark of gratitude and respect. 

" I remain your humble servant; and in every instance, 
sincerely hope, not only to meet with your approbation, 
but that also of my God. Joiix Stewart." 

The following is the address which accompanied the 
preceding letter: 

"My Dear and Beloved Friends: — I, your brother 
traveler to eternity, by the grace and mercy of God, am 
blessed with this opportunity of writing to you ; although 
I be far distant from you in body, yet my mind is oft 
times upon you. I pray you to be watchful that the ene- 
my of souls do not insnare you ; pray to the Lord both 
day and night with a sincere heart, and he will uphold 
you in all your trials and troubles. The words that I 
shall take as a standard to try to encourage you from, 
may be found in the 5th chapter of Matthew, 6th verse : 
Blessed are they which do hunger and thirst after right- 
eousness, for they shall be filled.' These words were spo- 



88 HISTORY OF THE 

ken by our Savior, Jesus Christ, and they are firm and 
sure ; for his words are more firm than the heavens or the 
earth. Likewise the promise appears to be permanent ; 
it does not say it may be, or perhaps, so as to leave it 
doubtful ; but, ' they shall be filled.' This man, Jesus 
Christ, spake like one who possessed power to fill and 
satisfy the hungering soul ; and we have no reason to dis- 
pute his ability to do so, knowing that he made all things 
that are made, and made man for his service ; then we are 
bound to believe that he is a being of all power, able to 
fulfill all his promises to all mankind. Though he made 
us for his service, we have all gone astray into the forbid- 
den paths of sin and folly ; therefore the promise appears 
to be held out to a particular class of people, who, happy 
are they, if they find themselves in this hungering and 
thirsting after the righteousness of the Lord Jesus Christ. 
In the first place, my friends, I shall endeavor to show 
you who it is that this gracious promise is made to, or 
how it is that we have a right to this promise. Accord- 
ing to the light the Lord has given me, it is not him that 
is living in open rebellion against God, and going contra- 
ry to his commands — that closes his eyes against the 
light — that is barring the door of his heart against tlie 
strivings of the blessed Spirit that is continually admon- 
ishing him to forsake the ways of sin, and turn and seek 
the salvation of his soul ; it is that man or Avoman who 
has called upon that God that hears sinners pray, and who 
will have mercy upon such as will call upon him with 
sincerity of heart, really desiring to receive and believ- 
ing that he is able to give you. The Lord, by his good- 
ness, will begin to take ofi* the vail that the enemy has 
vailed you with ; then you begin to see how you have 
strayed from the right way : this causes the sinner to be 



WYANDOTT MISSION 89 

more and more engaged. This good and great Savior, 
who sees and knows the secrets of every heart, seeing 
the poor soul willing to forsake the service of the devil, 
moves nearer and nearer to the sinner — his glorious liglit 
shines into his heart, he gives him to see the amount of 
crime that he has committed against the blessed Savior 
who hung on the tree for the sins of the world; this 
makes him mourn and grieve over his sins, and calling 
on the mighty Savior, as his last, his best refuge, for 
help. Finding that there is no help in and of himself, 
seeing that all he has done is nothing, this causes the soul 
to try to make his last prayer, crying, ' Lord, save or I 
perish; thou wouldst be just in sending me to destruc- 
tion, but Lord save for Christ's sake. Lord, I have done 
all I can do; take me, do thy will with me, for thou 
knowest better what to do with me than I can desire.' 
This blessed Savior show^s his face with ten thousand 
. smiles — lays his hand to the work — breaks the snares of 
sin — unlooses him from the fetters and chains of unbe- 
lief — sets the soul at liberty— puts a new song in his 
mouth — makes the soul rejoice with joy unspeakable and 
full of glory ; it is then he desires to go to his friend who 
has done so much for him, and leave this troublesome 
world ; but the soul has to stay until it has done its duty 
on earth, which will not be long. After a few more rol- 
ling suns of this life, the tempter begins to tempt him ; 
the world, the flesh and the devil all unite, the poor soul 
begins to mourn and grieve, because he cannot do as he 
would wish; when he would do good, evil is present; 
then it i^ the soul begins to hunger and thirst after right" 
eousness. My friends, be glad and rejoice in the Lord, 
for this promise is to you and to all mankind ; yes, they 

shall be filled with water issuing from the throne of God. 

8* 



90 HISTORY OF THE 

O, my friends, pray to God to give you a hungering' and 
thirsting after righteousness I seek for it and you shall find 
it, for you shall reap in due season, if you faint not. li' 
you persevere in the way of well doing, you will find in 
your path clusters of sweet fruits, that will satisfy your 
hungering souls ; and being faithful to your Lord's com- 
mands, when you have made your way through much 
tribulation, and lie down on your dying bed, you will be 
filled with the glorious prospect of the reward that awaits 
you. Guardian angels will wait around your bed, to bear 
your soul away to those bright worlds of everlasting day, 
where the friend ^of poor sinners reigns. This fills the 
soul with the sweets of love divine ; this, methinks, will 
make the dying bed of the man or woman, ' soft as 
downy pillows are.' Therefore, my friends, if you hold 
out faithful, you will have part in the first resurrection ,' 
then it will be that you will see your Lord and Master 
face to face ; then it will be that you will hear that bless- 
ed sentence, ' Come ye blessed of my Father, inherit the 
kingdom prepared for you from the foundation of the 
world.' Then shall you sit doAvn with the people of 
God in that kingdom, where your Savior, with his soft 
hand, will wipe all tears from your eyes. There you 
shall see and be with him, and praise -him to all eternity. 
Having, after a broken and imperfect manner, my 
friends, shown you the characters of those who hunger 
and thirst after righteousness, I shall endeavor to say a 
few words to that class of people, who I, in the forego- 
ing part of my discourse, said had no part in the promise. 
A few words of consolation to the sinner; that is, the 
Lord is willing to save all who will call upon him wiili a 
sincere heart, at the same time having determined to for- 
sake all sin, and seek the salvation of their souls. Now, 



tVYANDOrr MISSIOX. 01 

my friends, you who have been at war against this gTeal 
friend of sinners, now turn, for behold now is the accept^ 
ed time — now is the day of salvation. Take into consid- 
eration, realize how long the Lord has spared your lives, 
and all this time you have been resisting his holy and 
blessed Spirit — this Spirit the Lord lias sent to warn you, 
and entreat you to turn to the Lord. But ! my friends, 
how often have you thrust that good Spirit away, and 
forced it to depart from you ! Let me inform you, if you 
continue to resist this good Spirit, it will after aM'hile 
leave you, never more to return; for God hath said, 'INIy 
Spirit shall not always strive with man.' Therefore, my 
friends, though you have caused the Spirit to go away 
grieved, now begin to encourage and attend to its admo- 
nitions ; he that receives it and obeys its directions, re- 
ceives Christ, and at the same time receives God the 
Father. My friends, if you will not adhere to the Lord's 
Spirit, neither to the entreaties of your friend, the time 
draws on when you will wish you had spent this glorious 
opportunity the Lord has given you, in preparing to meet 
Him who is to judge the world. Then it will be you 
that will have to hear and abide by that dreadful sentence, 
' Depart ye cursed — ye workers of iniquity, for I never 
knew you.'' 'O ! my friends, consider you must go into 
fire prepared for the devil and his angels, where the 
worm dieth not and the fire is not quenched. Some of 
you may put off this, and think it is a long time yet be- 
fore it comes to pass ; but consider, if the Lord does not 
call you by judgment, death is always near, and is taking 
ofl' our friends both on our right and on our left hands. 
Ah ! we must all, sooner or later, be called to lie on n 
sick bed, when no physician can eflect a cure, wlien 
death — cold and dreary death, will lay hold on us. Then 



S3 HISTORY OF THE 

will we have a view of awfnl eternity, and if unprepared,, 
horror will seize upon the soul, while our friends wait 
around our bed, to see us bid the world adieu. O I 
what anguish will tear the soul of the sinner! What 
bitter lamentations will then be made for misspent op- 
portunities, slighted mercies ! I that I had spent my 
time more to the Lord ! Then you will say, farewell 
my friends, I have got to go, for devils are waiting round 
my bed, to drag my soul away to hell. Then will you 
remember how often you grieved the good Spirit of the 
Lord, how often you drove it from you ; but too late, you 
must go to endure the horrors of everlasting burnings. 
Then, my friends, accept of my feeble advice ; bear con- 
stantly in mind the necessity of obtaining this blessed 
promise, and ever let your hearts and conduct be guided 
by the directions of that blessed Savior who died for you, 
that you might live. You who have set out in the way 
of well doing, be faithful unto death, and you will be con- 
veyed by angels to Abraham's bosom, and there meet the 
sweet salutation of, ' Well done good and faithful servant, 
enter thou into the joy of thy Lord.' And may God 
bless you and keep you in the path of righteousness, 
until he shall see lit to close your eyes in death. Now, 
may the blessing, &c. John Stewart." 

Stewart returned according to his promise, and found 
that but few of his flock had remained steadfast. Most 
of them had fallen back into their former habits ; and one 
of the most hopeful of the young men had been killed in 
a drunken frolick. He set about gathering up what was 
left. He now found many Indians whom he had not seen 
before — they having been absent on a hunting expedition. 

At this time, Two-logs, or Bloody-ei/es, and Moiion- 



WVANDOTT MISSION. 93 

cue^ raised a powerful opposition to Stewart, and repre- 
sented in most glowing colors the destruction that the 
Great Spirit would send on them, if they forsook their 
old traditions ; that the Great Spirit had denounced them 
as a nation, and would abandon them for ever, if they left 
his commandments; and exhorted the people never to 
think of turning aside from their fathers' religion. The 
summer is the season of their amusements. Their feasts, 
dances, foot-racing, horse-racing, ball-playing, and gam- 
bling, were the chief employments of these red men; 
and these followed each other in swift succession, until 
fall called them to resume the chase. Although Stewart 
met with opposition, he continued his labors with some 
success. Many reports were put into circulation; and 
some of the diviners saw visions. But Stewart continued 
his labors until the spring of 1818, at which tmie the In- 
dians were all called to a treaty, to be held by the Gov- 
ernment, at Fort Meigs, with the Wyandotts and others. 
While the Indians were making preparations to attend the 
treaty, Stewart deemed it advisable to return to Marietta, 
and stay until winter. 

On his return, a new scene of difficulty arose. Cer- 
tain missionaries, traveling to the north, called in the 
nation; and finding that Stewart had been somewhat suc- 
cessful in his labors amongst the Wyandotts, wanted hiiii 
to join their church, saying that they would give him a 
good salary. But he refused, on the ground of his objec- 
tions to the doctrines they held. They then demanded 
his authority as a Methodist missionary ; and as he held 
no other authority from the church than exhorter's license, 
he frankly told them he had none. Through this means 
it became known that he had no authority from the church 
to exercise the ministerial office ; although he had hoih. 



94 . HISTORY OF THE 

solemnized matrimony, and baptized several persons, 
both adults and children, believing that the necessity O'f 
the case justified it. This operated greatly to his disad- 
vantage ; for the traders asserted that he was an impostor. 
Stewart now determined to attach himself to the Meth- 
odist Episcopal Church, at some nearer point than Mari- 
etta. In this winter, (1818,) he visited a tribe of the 
Wyandotts that lived at Solomonstown, on the Great 
Miami river. Here he formed an acquaintance with 
Robert Armstrong, and with some Methodist families 
that lived near Bellefontaine ; and from them learned that 
the quarterly meeting for that circuit would be held near 
Urbana. To this place he came, in company with some 
of the Indians, recommended by the converted chiefs and 
others, as a proper person to be licensed as a local preach- 
er in the Methodist Episcopal Cliurch. The Rev. Moses 
Crume was presiding elder. The following letter I re- 
ceived from him, dated January 24th, 1838 : 

"Dear Brother Finley : — It gives me extreme re- 
gret to think that I had not preserved a particular memo- 
randum of the licensing of John Stewart, who was em- 
phatically God's missionary to the Wyandotts. It v/as 
in the month of March, 1819, when I presided on the 
Cincinnati district, that John met me in the town of Ur- 
bana; from which place I went to the quarterly meeting, 
accompanied by that man of God, Rev. Bishop George. 
Here we found Stewart, with several of his red brethren, 
the Wyandotts, with a recommendation from the chiefs 
that had been converted, earnestly desiring to have him 
licensed to preach the Gospel, according to the rule and 
order of our church. At the proper time, and by the 
advice of the venerable Bishop George, his case was 



WYANDOTT MISSION. 95 

l)roiight before tlie quarterly meeting conference, his 
recommendation read, and his brethren heard, who grave 
a good account of his life and labors in the conversion of 
many of their nation : those present testifying for them- 
selves what God had done for them, through his instru- 
mentility; and I think it M"as with the unanimous vote 
of that respectable body of men, that he was licensed: 
all believing they acted in conformity to the will of God. 
"Thus I have given you a brief account of the above 
transaction ; and I will add that no other official act of my 
ministry gives me greater satisfaction than to have been 
the honored instrument of licensing the first missionary 
to these poor benighted aboriginals of our favored coun- 
try. "When I view the whole matter, I am made to cry 
out with astonishment, and say, ' The Lord seeth not as 
man seeth, nor are his thoughts as our thoughts,' that in- 
stead of sending some of our honorable literary minis- 
ters, he should fix upon a poor unlettered colored exhort- 
er, and send him to commence that great work ; opening 
a great and effectual door of faith to our poor heathen ab- 
originals. It is the Lord's work, and to hini be all the 
glory, through our Lord Jesus Christ. Amen. 

Moses Grume." 

At this meeting, the local preachers of the circuit vol- 
unteered to go in turn, and assist Stewart until the ensu- 
ing session of the Ohio Annual Conference. Amongst 
these were the two brothers, Samuel and Martin Hitt, 
Robert Miller, Thomas Lansdale, Joseph Mitchell, and 
. Moses Henkle, then an exhorter. But the first help that 
Stewart received was from the Rev. Anthony Banning, of 
Mount Vernon. The news of this work had spread far 
and wide ; so that Bishop M'Kendree made an agreement 



96 HISTORY OF THE 

with my brother, John P. Finley, in the summer of 1818, 
in the town of Steubenville, to go that fall and commence 
a school among them. But owing to their unsettled 
state, and the treaty held with them not being finally ad- 
justed, he did not go. Stewart continued his labors suc- 
cessfully amongst them, and many of the Solomons- 
town Indians began to renounce their heathenism ; and 
amongst the rest, Robert Armstrong embraced religion. 
This was a great acquisition to the interests of this mis- 
sion, and the work of God ; as he afterwards became one 
of our most zealous and useful exhorters and interpreters. 
/ This mission was taken into our. regular work at the 
Ohio xVnnual Conference, held at Cincinnati, August 7th, 
1819. At this conference I was appointed to the Lebanon 
district; which extended from the Ohio river, and included 
Michigan territory, and also this mission. I now became 
personally acquainted with it, and with this people, and 
was engaged in all its operations for eight years : two 
years as presiding elder, and the other six as missionary. 
Rev. James Montgomery was appointed this year as a 
missionary to assist brother Stewart. He was to visit 
the Indians once a month from his home, and preach and 
instruct them in the doctrine and practice of Christianity. 
At the time brother Montgomery was appointed to this 
mission, we had no missionary or other funds; and a 
collection was taken up among the preachers in the con- 
ference, amounting to seventy dollars. This sum an- 
swered for the present. The two preachers on the Mad 
River circuit, Rev. Russell Bigelow, and the Rev. Rob- 
ert W. Finley, were appointed by the conference, with 
myself, as a committee to aid the mission and provide for 
the missionaries. 

Shortly after conference, I was applied to by Col. John- 



WYANDOTT MISSION. 97 

ston, the Indian agent, to release brother Montgomery 
from his station, that he might receive a sub-agency 
among the Senecas. After deliberation and consultation 
with the committee, I agreed to his removal, considering 
it might be of great advantage to them. I then employed 
Moses Henkle, Sen., to take his place; and it was agreed 
that we should hold our first quarterly meeting for the 
mission at Zanesfield, on Mad river, at the house of Eben- 
ezer Zane, a half white man, commencing on the 13th of 
November, 1819. 

Accordingly we met, and there were present about 
sixty Indians ; among whom were Between-the-logs, 
Mononcue, Hicks, and Scuteash, chiefs. Armstrono- 
and Pointer were the interpreters; both of whom enjoy- 
ed religion. This was the first regular quarterly meet- 
ing held with the Indians, and the first time I ever tried 
to preach by an interpreter. I spoke to them of the will 
of God to have all men saved, and to come to the knowl- 
edge of the truth. Brother Henkle followed, and we 
concluded by singing and prayer. It was a good time. 
Some of our hymns had been translated into their tongue ; 
and when we sung in English, they sang in Wyandott to 
the same tune. In the evening we met again, and brother 
Henkle preached, and labored to show them that the relig- 
ion taught them by the Catholics was not the religion of 
the Bible; that worshiping departed saints and images 
was idolatry ; and that God required all men to worship 
him in spirit and truth; that doing penance, counting 
beads, and confessing sins to the priest, would not save 
them; that nothing but faith in Christ could save fallen 
man. The meeting was concluded with singing and 
prayer, and it was a profitable time. At nine o'clock 
next morning we met for our love feast. I strove to 



98 HISTORY OF THE 

show them the nature and design of a love feast, and 
think I succeeded in a great degree. This was a memora- 
ble morning. The Lord poured us out a blessing, and I 
cried out in the fullness of my heart, "What hath God 
wrought ! Here are red, white, and black men, of dif- 
ferent nations and languages, sitting together under the 
tree of life, partaking of its most precious fruits." After 
we had witnessed our love to God and to one another, in 
the simple act of taking a piece of bread and sup of water, 
we proceeded to speak of our present state of feeling, 
and the dealings of God with our souls. This was done 
through an interpreter. 

The first that rose as a witness for God was brother 
Behveen-t he-logs, one of the chiefs, who spoke as fol- 
lows : "My dear brethren, I am glad that the Great 
Spirit has permitted us to meet here for so good a pur- 
pose as to worship him, and to make strong the cords of 
love and friendship." Then lifting his streaming eyes to 
heaven, with an exclamation of gratitude to God, he con- 
tinued, " This is the first meeting of this kind held for 
us ; and noAV, my dear brethren, I am happy that we, who 
have been so long time apart, and have been great ene- 
mies to one another, (meaning the Indians and whites,) 
are come together as brothers; at which our heavenly 
Father is well pleased. For my part, I have been a very 
wicked man, and have committed many great sins against 
the Good Spirit. I used to drink the white man's fire 
water, which led me to many evils. But thanks to the 
Great Spirit, I am yet alive, and he has opened my blind 
eyes to see these great crimes, by means of his ministers 
and the good Book ; and has given me help to forsake 
those sins and to turn away from them. I now feel peace 
in my heart towards God and all men. But I feel just 



WYANDOTT MISSION, 



99 



like a little child beginning to walk. Sometimes I am 
very weak, and almost give up; then I pray, and my 
great Father in heaven hears his poor child, and gives me 
a blessing ; then I feel strong and happy ; then I walk 
again : so sometimes I stand up and walk, and sometimes 
I fall down. I want you all to pray for me, that I may 
never any more fall, but always live happy and die hap- 
py ; and then I shall meet you all in our great Father's 
house above, and be happy for ever." 

The next who spoke was John Hicks, another chief, 
a very grave and zealous man. His speech was not all 
interpreted ; but brother Armstrong told me that he ex- 
horted the Indians to be engaged for the blessing ; and 
urged his exhortation in the following manner : " When 
I was a boy, my parents used to send me on errands ; and 
sometimes I saw so many new things, that I would say to 
myself, 'By and by I will ask, when I have seen more;' 
but after awhile I would forget what I was sent for, and 
go home without it. So may you — you have come a 
long way to get a blessing, and if you do not ask for it, 
you will have to go home without it. Then the wicked 
Indians will laugh at you for coming so far for nothing. 
Now seek— now ask ; and if you get the blessing you 
will be happy, and go home right, and then be strong to 
resist evil and do good." lie then concluded by asking 
the prayers of his friends. 

Smteash arose, and with a serene and smiling counte- 
nance began : "I have been a great sinner and drunkard, 
which made me commit many great crimes, and the Great 
Spirit was very angry with me, so that in here, (pointing 
to his breast,) I always sick. No sleep— no eat— no 
walk— drink whisky heap; but I pray the Great Spirit 
to help me quit getting drunk, and forgive all my sins, and 



100 HISTORY OF THE 

he did do something for me. I do not know whence it 
comes, or whither it goes. (Here he cried out, " waugh ! 
vvaiigh !" as if shocked by electricity.) Now me no more 
sick — no more drink Avhisky — no more get drunk — me 
sleep — me eat; no more bad man — me cry— me meet 
you all in our great Father's house above." Afterwards 
Ave, in turn, told what God had done for us as sinners, 
and our morning meeting: closed. 

By this time I suppose there were three hundred 
whites gathered from the different frontier settlements. 
This gave us the opportunity of preaching Christ to 
them.. For the sake of convenience, we separated the 
congregation, and I held meeting with the Indians in a 
cabin. In my address I tried to give them a history of 
the creation; the fall of man; his redemption by Christ; 
how Christ was manifested in the flesh; how he was re- 
jected, crucified, and rose from the dead, and was seen hy 
many ; that in the presence of more than five hundred 
he ascended up into heaven ; that he commanded his peo- 
ple to wait at Jerusalem for the Holy Spirit ; and as we 
.are sitting, so were they, when it came down on them 
like mighty wind, and three thousand were converted to 
God that day. At this they made the whole house ring 
with exclamations of wonder, (zcaiigh! ivcaigh!) and 
said, "Great camp meeting." Brothers Henkle and 
Stewart then exhorted, and our meeting closed for the 
present. We met again in the evening, and Stewart told 
me that the Indians were determined to pray all night, in 
order to obtain a blessing; and that they wished me to ex- 
hort the whites, and then give them liberty to speak to 
their people and the whites too, if they felt like doing so. 
This being the arrangement, I proceeded to perform my 
part of the exercises ; and having finished, I sat down. 



Wl'AXDOTT MISSION. lOl 

Mononcue then arose, and for forty minutes exhorted 
the Indians with great zeal and pathos ; which had a very 
manifest effect. His address was not interpreted; but the 
purport was to look to God for his blessings, and not to 
etop or rest until he had poured his Spirit on them. He 
then addressed the white people present, by the interpre- 
ter, as follows : " Fathers and brothers, I am happy this 
night before the Great Spirit that made all men, red, 
white and black, that he has favored us with good weath- 
er for our meeting, and brought us together, that we may 
help each other to do good and get good. The Great 
Spirit has taught you and us both in one thing — that we 
should love one another, and fear him. He has taught us 
by his Spirit; and you, white men, by the good. Book ; 
which is all one. But your Book teaches us more plainly 
than we were taught before, what is for our good. To 
be sure, we worshiped the Great Spirit sincerely, with 
feasts, rattles, sacrifices and dances, which we now see 
was not all right. Now some of our nation are trying to 
do better, but we have many hindrances, some of which 
I mean to tell. The white men tell us that they love us, 
and we believe some of them do, and wish us well. But 
a great many do not ; for they bring us whisky, which 
has been the ruin of us and our people. I can compare 
whisky to nothing but the devil ; for it brings with it all 
kinds of evil. It destroys our happiness ; it makes Indi- 
ans poor ; deprives our squaws and children of their food 
and clothing ; makes us lie, steal, and kill one another. 
All these, and many other evils, it brings among us ; there- 
fore you ought not to bring it to us. You white people 
make it ; you know its strength : we do not. But it is a 
great curse to your own people. Why not cease making 
it? This is one argument used by wicked Indians against 



102 History of thi;; 

the good Book. If it is so good, say they, why do not 
all white men follow it, and do good? Another hindrance 
is, that white men cheat Indians; take their money, skins, 
and furs, for a trifle. Now your good Book forbids all 
this. Why not then do what it tells you ? Then Indians 
would do right, too. You say the Great Spirit loves all, 
white, red, and black men, that do right. Why do you 
then look at Indians as below you, and treat them as if 
they were not brothers ? Does your good Book tell you 
so ? I am sure it does not. Now, brothers, let us all do 
right; then our great Father will be pleased, and make us 
happy in this world, and after death, we shall all live to- 
gether in his house above, and always be happy." 

Theii Between-the-Iogs arose, and desiring to be heard, 
spoke as follows : " Will you have patience to hear me, 
and I will give you a history of religion among the Indi- 
ans, for sometime back, and how we have been deceived. 
Our fathers had a religion of their own, by which they 
served God, and were happy, before any white men came 
amongst them. They used to worship with feasts, sac- 
rifices, dances and rattles ; in doing which they thought 
they were right. Our parents v/ished' us to be good, and 
they used to make us do good, and would sometimes cor- 
rect us for doing evil. But a great while ago, the French 
sent us the good Book by a Roman priest, and we listen- 
ed to him. He taught us that we must confess our sins, 
and he would forgive them ; that we must worship Lady 
Mary, and do penance. He baptized us with spittle and 
salt; and many of us did as he told us. Now, we 
thought, to be sure we are right. He told us to pray, 
and to carry the cross on our breasts. He told us also, 
that it was wrong to drink Avhisky. But we found ths^t 
he would drink it himself, and wo foUowed his s-teps and 



WYANDOTT MISSION. 10? 

got drunk too. At last, our priest left us, and this relig- 
ion all died away. Then we thought we would return to 
our fathers' religion again. So, many of us left off getting 
drunk, and we began again to do pretty well. Then the 
Seneca Prophet arose, and pretended that he had talked 
to the Great Spirit, and that he had told him what Indians 
ought to do. So we heard and followed him. It is true, 
he told us many good things, and that we ought not to 
drink whisky ; but soon we found that he was like the 
Roman priest — he would tell us we must not do things, 
and yet do them himself. So here we were deceived 
again. Then, after these cheats, we thought our fathers' 
religion was still the best, and we would take it up again 
and follow it. After sometime, the great Shawnee 
Prophet arose. Well, we heard him, and some of us 
followed him for awhile. But we had now become 
very jealous, having been deceived so often, and we 
watched him very closely, and soon found him like all 
the rest. Then we left him also; and now we were 
made strong in the religion of our fathers, and concluded 
to turn away from it no more. We made another trial 
to establish it firmly, and had made some progress, when 
the war broke out between our father, the President, and 
King George. Our nation was for war with the King, 
and every man wanted to be a big man. Then we drank 
whisky and fought ; and ' by the time the war was over, 
we were all scattered, and many killed and dead. But 
the chiefs thought they would gather the nation together 
once more. AVe had a good many collected, and were 
again establishing our Indian religion. Just at this time^ 
a black man, Stewart, our brother here, (pointing to 
him,) came to us, and told us he was sent by the Great 
Spirit to tell us the true and good way. But we thought 



104 HISTORY OF Tilt. 

that he was like all the rest, that he wanted to cheat us%- 
and get our money and land from us. He told us of all 
our sins ; showed us that drinking whisky was ruining 
us ; that the Great Spirit was angry with us ; and that 
we must leave off these things. But v/e treated him 
ill, and gave him but little to eat, and trampled on 
him, and were jealous of him for a whole year. We 
are sure if the Great Spirit had not sent him, he could 
not have borne with our treatment. About this time, our 
father, the President, applied to us to buy our lands, and 
we had to go to the great city to see him. When we 
came home, our old preacher was still with us, telling us 
the same things ; and we could find no fault or alteration 
in him. About this time, he talked about leaving us, to 
see his friends ; and our squaws told us that we were 
fools to let him go, for the Great God had sent him, and 
w^e ought to adopt him. But still we wanted to hear 
longer. They then told us what God had done for them 
by this man. So we attended his meeting in the council 
house, and the Great Spirit came upon us so that some 
cried aloud, some clapped their hands, some ran away, 
and some were angry. We held our meeting all night, 
sometimes singing and sometimes praying. By this time 
we were convinced that God had sent him unto us ; and 
then we adopted him, and gave him mother and children. 
About this time a few of us went to a great camp meet- 
ing near Lebanon, Warren county, Ohio, and were much 
blessed, and very happy. As soon as this work was 
amongst us at Sandusky, almost every week some preach- 
ers would come and tell us they loved us, and would take 
us and our preacher under their care, and give us schools, 
and do all for us that we wished. But we thought if they 
loved Indians so, why not go to the Senecas and Mo- 



WYANDOTT MISSION. 105 

hawks? They have no preacher ; we have ours. Some 
told us that we must be baptized all over in the water, to 
wash away our sins. And now they said they cared 
much for us ; but before Stewart came, they cared noth- 
ing for us. Now some of us are trying to do good, and 
nre happy. AVe find no alteration in Stewart. But wlien 
others come, and our young men will not sit still, they 
scold ; and we believe Stewart is the best man. Some 
of the white people that live among us, and can talk our 
language, say, ' The Methodists have bewitched you ;*■ 
and that, ' it is all nothing but the works of the devil ; 
and the whites want to get you tamed, and then kill you, 
as they did the Moravian Indians on the Tuscarawas 
river.' I told them that if we were to be killed, it was 
time for us all to be praying. Some white people put 
bad things in the minds of our young Indians, and make 
our M'ay rough." Betwecn-the-logs concluded his ad- 
dress by telling of the goodness of the Lord, and re- 
questing an interest in the prayers of his people. 

All commenced singing and praying — some in Indian 
and some in English ; and the whole night was spent in 
these exercises. Just before dav, the Lord answered as 
by fire ! ! what a joyful time this was ! All seemed 
dissolved in love. In the morning, we took the parting 
hand, in hope of meeting in a better world. 

God has wrought a great work among this people. I 
think it was stated that about sixty of them had embraced 
Christianity. But there had been no regular society 
formed amongst them. I have been more lengthy in 
giving the reader an account of this meeting, because it 
was the first of the kind ever held amongst them. 

At the close of the first year of brother Henkle's labor 



106 HISTORY OF THE 

among the Wyandotts, ihey addressed the Oliio Confer- 
ence to be held at Chillicothe, August, 1820. 

At the close of public worship on Sunday, 18th of 
July, 1820, I addressed the Wyandotts by the interpre- 
ter, as follows : 

*'My Friends, and you. Chiefs, in particular: — 
I have one word to say. I expect to meet our good old 
chiefs and fathers in the church at Chillicothe, before I 
come to see you again, and they will ask me how you 
come on in serving the Lord, and if you want them to 
keep sending you preachers any longer, to tell you the 
good word, or if you have any choice in preachers to 
come to teach you ?" 

In reply to these inquiries, the following answer was 
given : 

*' Our chiefs are not all here, and we must have all our 
chiefs and queens together, and they must all speak their 
minds, and then we will let the old father know." 

They appointed to meet me at Negrotown on Wednes- 
day, on my return from Senecatown ; and having re- 
turned, found them assembled and prepared to answer. 
On entering in among them, a seat was set in the midst 
of the room, and I requested to take the seat, which I 
declined; but took my seat in their circle against the 
wall, and directed the interpreter to take the middle seat, 
which was done. After a short silence I spoke: " Dear 
friends and brothers, I am thankful to find you all here, 
and am now prepared to hear your answer." 



■Wyaxdott missiox. 107 

Mononcue, chairman and speaker for them all, an- 
swered : 

" We let our old father know' that we have put the 
question round which was proposed on Sunday evening- 
in the council house, and our queens give their answer 
first, saying : 

" We thank the okl father for coming to see us so often, 
and speaking the good word to us, and we want him to 
keep coming and never forsake us ; and we let him know- 
that we love this religion too well to give it up while we 
live ; for we think it will go bad with our people if they 
quit this religion ; and we v/ ant our good brother Stewart 
to stay always amongst us, and our brother Jonathan 
too, and to help us along as they have done. Next we 
let the old father know what our head chiefs and the oth- 
ers have to say. They are willing that the gospdl word 
should be continued among them, and they will try to do 
good themselves and help others to do so too ; but as for 
the other tilings that are mentioned, they say, we give it 
all over to our speakers ; just what they say we agree to ; 
they know^ better about these things than we do, and they 
may let the old father know their mind." 

The speakers reply for themselves : 

"We tliank the fathers in conference for sending us 
preachers to help our brother Stewart, and we desire the 
old father to keep coming at least another year wdien his 
year is out ; and we want our brother Armstrong to come 
as often as he can, and our brothers Stewart and Jonathan 
to stay among us and help us, as they have done ; and 
we hope our good fathers will not give us up because so 



108 HISTORY OF THE 

many of our people are wicked and do wrong, for we 
believe some white men are wicked yet, that had the 
good word preached to them longer than our people ; and 
our great heavenly Father has had long patience with us 
all ; and we let the old father know that we, the speakers, 
will not give over speaking and telling our people to live 
in the right way ; and if any of us do wrong, we will 
still try to help him right, and let none go wrong; and 
we will try to make our head chiefs and all our people 
better, and we are one in voice with our queens, and we 
all join in giving thanks to our good fathers that care for 
our souls, and are willing to help our people ; and we 
want them all to pray for us, and we will pray for them, 
and we hope our great heavenly Father will bless us all, 
and this is the last. 

Between-the-logs, 
• John Hicks, 

MoNONCuE, Chief Speaker, 

Peacock, 

Squindeghty. 
''July 27, 1820." 

The council consisted of twelve chiefs and five queens, 
or female counselors. Seven of the counselors of the 
nation were religious, and five of them were speakers. 

This ends the year 1819 — 20, and brother Henkle was 
re-appointed at the conference held in Chillicothe, Au- 
gust, 1820. 

We held regular quarterly meetings with them. Stew- 
art continued his labors amongst them, as well as brother 
Henkle, who visited them from his residence on Buck 
creek, in Clark county, once a month, and staid, perhaps, 
two Sabbaths every time. From this arrangement, there 



wVANDOTT Mission. 109 

TV'as but little done to improve tlie nation. Some held on 
their way, others were added, and some returned to tlieir 
former habits. 

This was the first Indian mission under the care of 
the Methodist Episcopal Church, and the beginning of 
a saving work of God on the hearts of the aboriginals 
of our country, in the Mississippi valley. The doctrine 
always taught, and the principle acted upon, Avere, that 
they must be first civilized, before they could be chris- 
tianized. Hence, the government, and individual socie- 
ties, labored to civilize them, by teaching them the art of 
farming. But the labor was in vain. A man must be 
christianized, or he never can be civilized. He Mill al- 
ways be a savage until the grace of Grod makes his heart 
better, and then he will soon become civil and a g-ood 
citizen. We labored to get these Indians to submit to 
have a school amongst them, on the manual labor princi- 
ple, but could not succeed until July, 1821. On my 
way to Detroit, to a quarterly meeting, I pressed this 
subject upon them with great earnestness, by showing 
the benefits that must result to their children. Their 
hunting was now gone ; they were pent up on a small 
tract of land, and must work, steal, or starve; the 
Church, the government, and all, were waiting to afford 
them help, and they, in their last treaty, had made a re- 
serve of one section of land for this purpose ; and to de- 
lay, was to injure themselves and their children. They 
promised that they would give me an answer when I 
should come back. They took the matter into careful 
consideration. They examined the whole ground with 
the utmost exactness, and matured it by frequent reviews. 
Accordingly, on my return, they presented me with an 

address, to carry to the conference to be held at Lebanon^ 

10 



110 HISTORY OF THE 

in August, 1821. The paper was read before the con- 
ference ; was received Avith great cordiality, and promptly 
met with a hearty response, according to their wishes. 
The following is a copy : 

"THE CHIEFS OF THE WYAXDOTT NATION, IN COUNCIL 
ASSEMBLED AT UPPER SANDUSKY, TO THE HEAD MIN- 
ISTERS AND FATHERS OF THE METHODIST EPISCOPAL 
CHURCH, TO MEET AT LEBANON, OHIO : 

*'We, your Wyandott brethren, acknowledge former 
favors thankfully, and wish peace and health to attend 
yoLi all. We farther inform you that lately our council 
have resolved to admit a missionary school, to be estab- 
lished amongst us, at Upper Sandusky ; and have select- 
ed a section of land for that purpose, at a place called 
Camp Meigs, where there is spring water and other con- 
veniences ; and all other necessary privileges that may be 
required for the furtherance of said school, shall be freely 
contributed, as far as our soil affords: Provided, the 
same does not intrude on any former improvements made 
by our own people, which are not to be intruded upon. 
Moreover, we will endeavor to supply the school with 
scholars of our own nation sufficient to keep it in action ; 
and we will admit children of our white friends who live 
amongst us. As to the number of scholars our people 
will furnish the school to commence with, we cannot state. 
We are not sure of the number. We refer you to father 
Henkle, who can inform you more fully of the prospect, 
and the probable number which can be collected. But 
many more will, we hope, come in, especially if the 
children arc boarded and clothed as our brethren have 
proposed ; and if our teacher be a good and wise man, 
we may expect more children We would further let 



WYANDOTT MISSION. Ill 

the conference know, that we wish our teacher to be a 
preacher, that can teach and baptize our children, and 
marry our people; a man that loves our nation; that loves 
us and our children ; one that can bear with our igno- 
rance and weakness. And if conference sends a preacher, 
as we have requested, to be our school-master, we think 
there will be no need of a traveling missionary to be con- 
tinued amongst us, as we expect our house will be taken 
into Delaware circuit at conference, which is our request. 
And in hopes that our good and worthy fathers, and all 
that wish peace and prosperity to our nation, are Avell 
and doing well, and •will alwa3's pray for us, and help us, 
by sending us good men and good counsel, we subscribe 
ourselves your humble fellow servants in our great and 
good Lord God Almighty, Father, Son, and Holy Spirit. 
Amen. 

(Signed.) De-un-quot, Chief. 

Between-the-logs, Chief. 
JoHX Hicks, Chief. 
MoNONcuE, Chief 
An-dau-you-ah, Chief 
De-an-dough-so, Chief 
Ta-hu-avaugh-ta-ro-de, Chief 
"■Done in the presence and by 
the interpretation of 
William Walker, U. S. Interpreter. 
Moses Henkle, Sex., Missionary.''^ 

I could not meet this council on my way back from 
Detroit, as there was a great rise in the streams from the 
incessant rain that had fallen. When I came to JMuska- 
lunge creek, on my way to Detroit, it was over its banks, 
and all the bottoms were covered with water. I came 



112 HISTORY OF THE 

back to Lower Sandusky, and hired a Frenchman to pilot 
me tliroiiofh to Fort Meiofs. With him I made the second 
attempt, but could not succeed. I then returned as far as 
Fort Ball, where I left my horse, and hired two young 
Indians to take me to Portland, in a bark canoe. We 
started about noon, and the Sandusky river being very 
full, our bark canoe v/ent over the rapids almost with the 
swiftness of a bird. But when we got down to eddy 
water, which we reached a short distance below Lower 
Sandusky, we met schools of fish, called sheep-head; and 
they much annoyed us, by sticking fast to the bottom of 
our canoe. Once in awhile one of the Indians, who 
steered for us, would take his butcher-knife out of his 
belt, and slip down his arm into the water and stab one of 
them, audit would almost jump on board. Bat they not 
being good to eat, we cared not to take any of them. 
We had no provisions with us, and depended on killing 
deer. My comrades fired several times, but were not so 
fortunate as to kill any. Night came on, and we had no 
place to stop at until we got down into the great marshes, 
at the moutli of the river. There was an old French- 
man, Poskill by name, that lived in this marsh, and 
caught muskrats. We arrived at his poor wigwam in 
the night, and found nothing to eat but muskrats, and no 
shelter scarcely. But O ! the fleas and musketoes ! 
This was one of the most disagreeable nights of my 
life. As soon as possible in the morning, we set sail, and 
soon got into the bay, which is twelve miles long, and 
from four to six broad. My Indians wanted to take the 
middle shoot ; iDut the wind was blowing fresh from the 
east, and I knew if it got much higher, it would capsize 
our light vessel. So I prevailed on them to coast it 
round tlie shore ; and often we had to run to the landi 



XTYANDOTT MISSION. 113 

and pull our seam boat (as the Indians call it) out of the 
water, and empty it. The wind increased as the day ad- 
vanced, until, in doubling Niffro Point, opposite Goat 
Island, our canoe sank, about two hundred yards from 
the shore. We had no^v to swim, and take our canoe 
with us. When we reached the shore, it took us some- 
time to empty and fix up again. We carried our boat 
across the Point, and soon set off again. 

In the evening we reached our place of destination, 
hungry and much fatigued, having had nothing but two 
small cakes among three of us, for one day and a half. 
Next evening I got on board of the steamboat Walk-in- 
the-water, and on Saturday morning arrived at Detroit. 
Here I heard that brother Kent was sick at Fort Meigs, 
and I had to hold the quarterly meeting alone, until it 
closed on Monday morning. 

There was a string of appointments made for me, up 

the river Rouge. I obtained a poney, and on Tuesday 

rode twenty-five miles, preached twice, and swam the 

river three times. I passed over to Ecorse river and 

Brownstown ; got back to Detroit on Saturday ; preached 

there on Sabbath ; set sail on Monday for Portland ; and 

on Tuesday hired an Indian's horse to ride to Lower 

Sandusky. The Indian, who accompanied me, was a 

little intoxicated. He ran before me, and would say to 

me, "Good horse." " Yes," I would answer. " How 

much you give ?" I told him I did not want to buy; I 

had no money. He said, " You lie — you cheat Indian— 

you Kentucky." We had not traveled more than half 

the distance until we came across a camp of Indians that 

were drinking. Here my guide stopped to get a little 

more stimulus ; but I rode on. I soon heard him yelling 

behind me ; but I urged on his horse, and kept before 

10* 



114 HISTORY OF THE 

him until I arrived at Lower Sandusky. When he came 
up, he said to me, " You rascal-— you steal Indian's 
horse — you rascal — you Kentucky rascal." Here he 
abused me until I gave him half a dollar, which cooled 
him off. That evening I reached Fort Ball, and found 
my fine horse so eaten with flies and musketoes, that I 
could hardly get him home. 



WYANDOTT MISSION. 115 



CHAPTER IV. 

The author in August, 1821, appointed missionary — Want of 
missionary funds and resources — Preparations for his journey — 
Arrives at the mission — Cordially received — Lives in a cold, open 
cabin — Builds a new one — Works very hard, and prepares materials 
for building the mission house — Sufferings during the winter — Stew- 
art teaches Indian school at Big Spring — Happy death of Monon- 
cue's aunt — His speech at her funeral — Unformed state of the 
Church — Organization of a class at Big Spring, and one at the 
mission — Opposition to this course by the luke-warm and irrelig- 
ious — Unprincipled conduct of the traders — Heads of a sermon at 
the mission — Between-the-logs exhorts — Indian woman's dream — 
Indians repair to their hunting ground, to hunt and make sugar — 
Author visits their camps to hold a two day's meeting — Eats boiled 
raccoon and molasses — The hunting camp — The houses, beds, and 
fixtures — ^lode of hunting raccoons — Bears — Their habitudes — 
Mode of hunting them in winter — Young bears — Bear robbed of 
her cubs — Bear's flesh and oil — Bear's oil, venison, sugar, and 
parched corn — Account of the meeting — Return to the m.ission 
house — Meeting among the whites on Tyamochte creek — Monon- 
cue's address to them on drinking — Difficulties of regulating classes 
and explaining Discipline. 

The Indians, in^ their council, having officially ad- 
dressed the conference, and made application for a resi- 
dent missionary", and school, designated definitely the 
place and section of land chosen by them for that pur- 
pose, according to the stipulations of the treaty of Fort 
Meigs, in 1817. The conference accepted tlie proposal, 
an answer was sent to the chiefs and nation, and I was 
appointed to this work. 

There was no plan of operation furnished me, no pro- 
vision made for the mission family, no house to shelter 
them, nor supplies for the winter ; and there was only a 
small sum of money, amounting to two hundred dollars, 
appropriated for the benefit of the mission. However, I 
set about the work of preparation to move. I had a suit- 



116 HISTORY OF THE 

able wagon made, bought a yoke of oxen, and other 
things necessary — took my own furniture and household 
goods, and by the 8th of October, was on my way. I 
had hired two young men, and one young woman, and 
sister Harriet Stubbs volunteered to accompany us as a 
teacher. These, with my wife and self, made the whole 
mission family. We were eight days making our way 
out. Sixty miles of the road was almost as bad as 
it could be. From Markley's, on the Scioto, to Up- 
per Sandusky, there were but two or three cabins. 
But by the blessing of kind Providence, we arrived safe, 
and were received by all with the warmest affection. 
There was no house for us to shelter in, on the section of 
land we were to occupy ; but by the kindness of brother 
Lewis, the blacksmith, we were permitted to occupy a 
new" cabin he had built for his family. It was without 
door, window, or chinking. Here we unloaded, and set 
up our Ebenezer. The Sabbath following we held meet- 
ing in the council house, and had a large congregation. 
Brother Stewart was present, and aided in the exercises. 
We had a good meeting, and the prospect of better times. 
We now selected the place for building our mission 
house. It was on the spot called " Camp Meigs," where 
Gov. Meigs had encamped with the Ohio militia, in time 
of the last war, on the west bank of the Sandusky river, 
about a mile below the post of " Upper Sandusky." 
On this very spot, were buried many of my old ac- 
quaintances, and some of my youthful companions, who 
had died at this place. Here I had the following medi- 
tations: "My dear companions are gone. They died 
in the service of their country, in warring against their 
fellow men. But I have come to make war on a differ- 
ent enemy, and under another Captain, and with different 



"VrSTAXDOTT MISSION. 117 

weapons. I, too, may fall in this conflict; but if faith- 
ful, it ^vill be to rise again to certain victory." 

We commenced getting logs to put us up a shelter for 
the winter. The first week, one of my hands left me. 
A day or two after, while we were in the woods cutting 
down timber, a dead limb fell from the tree v/e were 
chopping, on the head of the other young man, so that 
he lay breathless. I placed him on the wagon, drove 
home half a mile or more, and then bled him, before he 
recovered his senses. I now began to think it would be 
hard times. Winter was coming on, and my family ex- 
posed in an Indian country, without a house to shelter in. 
For years I had done but little manual labor. But the 
Lord blessed me with great peace in my soul. My wor- 
thy friend, George Riley, recovered from his hurt, and 
we worked almost day and night, until the skin came off 
the inside of my hands. I took oak bark, boiled it, and 
washed my hands in the decoction, and they soon got 
well, and became hard. We built a cabin house, twenty 
by twenty-three feet, and without door, window, or loft. 
On the very day that snow began to fall, we moved into 
it. The winter soon became extremely cold. AVe re- 
paired one of the old block houses — made a stable thers- 
of for our cattle ; and cut, hauled, and hewed logs to put 
up a double house, forty-eight feet long by twenty wide, 
a story and a half high. We hauled timber to the saw- 
mill, and saw^ed it ourselves into joists and plank, for the 
floors and other purposes. I think I can' say that neither 
brother Riley nor myself, sat down to eat one meal of 
victuals that winter, but by candle-light, except on Sab- 
bath days. We always went to bed at nine, and rose at 
four o'clock in the morning; and by day-light, we were 
ready to go to work. In addition to this, I prcachod 



118 HISTORY OF THE. 

every Sabbath and met class, attended prayer meeting 
once every week, and labored to rear up the Church. 
Brother Stewart assisted, v/hen he was able to labor ; but 
his pulmonary affliction confined him the most of his 
time to the house, and I employed him to teach a small 
school of ten or twelve Indian children, at the Big 
Spring; for these people were so anxious to have their 
children taught, that they could not wait until prepara- 
tions were made at the mission house, and they wanted 
to have a separate school by themselves. To this I 
would not agree ; but to accommodate their wishes until 
we were ready at the mission house to receive their chil- 
dren, I consented that they might be taught at home. 

On the first of January I was called to bury one of our 
little flock, an aged woman, the mother of Jaco, and aunt 
to Mononcue. She lived at the Big Spring reservation, 
fifteen miles from the mission house. On the Sabbath 
before her death, I conversed with her about her future 
hopes. She rejoiced, and praised God that he had ever 
sent his ministers to preach Jesus to her and her people. 
*' I have been trying," said she, " to serve God for years ; 
but it was all in the dark, until the ministers brought the 
light to my mind, and then I prayed, and found my God 
precious to my poor soul. Now I am going soon to see 
him in his house above, and I want all my children and 
grand-children and friends, to meet me in that good 
world." She died a few days after in gi'eat peace. I 
w,as sent for, to go and bury her. Brother Riley and 
myself rode there in the night, and early in the morning 
commenced making the coffin. It was late before we 
could finish it, and consequently late before the funeral 
was over. But I think I shall never forget the scene. It 
was between sun-down and dark when we left with the 



WYANDOTT MISSION. 119 

corpse. The lowering clouds hung heavily over us, and 
the virgin snow was falling. We entered a deep and 
lonely wood, four men carrying the bier, and the rest all 
following in Indian file. When we came to the burying 
ground, the Indians stood wrapped up in their blankets, 
leaning against the forest trees, in breathless silence ; and 
all bore the aspect of death. Not one word Avas said 
while the grave was filling up; 1)ut from the daughter, 
and some of the grand-children, now and then a broken 
sigh escaped. At last Mononcue broke out in the follow- 
ing strains : " Farewell, my old and precious aunt ! You 
have suffered much in this world of sin and sorrow. You 
set us all a good example, and we have often heard you 
speak of Jesus in the sweetest strains, while the falling 
tears have witnessed the sincerity of your heart. Fare- 
well, my aunt ! We shall no more hear your tender 
voice, that used to lull all our sorrows, and drive our fears 
from us. Farewell, my aunt ! That hand that fed us 
will feed us no more. Farewell to your sorrows : all is 
over. There your body must lie until the voice of the 
Son of God shall call you up. We weep not with sor- 
row, but with joy, that your soul is in heaven." Then 
he said, "W^ho of you all will meet her in heaven?" 
This was a feeling and happy time, and we parted, I 
think, fully determined to die the death of the righteous. 
We rode home that night, fifteen miles, and felt greatly 
comforted in talking of the goodness of God and the 
power of his grace. " Blessed are the dead that die in 
the Lord from henceforth." 

In this mission there had not, as yet, been any regular 
formation of a Church. All was in a kind of national 
society ; so that when any one did wrong, he left without 
any trial or censure; and any one came in and enjoyed 



120 HISTORY OF TIIi: 

the ordinances of the Church without any fomial admis" 
sion ; and so they came and went at pleasure. I plainly 
saw this would not do. I therefore resolved to form them 
into classes, and bring them under proper discipline. 
When I proposed this, at first it gave great offense to 
many, and there was much remonstrance against it. The 
putting their names on paper, and calling them to an ac- 
count for their conduct, seemed too much like making 
slaves of them. But I labored hard with the chiefs and 
principal men, to sliow them the propriety of the meas- 
ure, from the necessity of self-government, family gov- 
ernment, and national government ; and with them I suc- 
ceeded in a good degree. I read our General Rules, and 
had them explained, and showed that the Bible and relig- 
ion required that we must observe them ; and knowing the 
great danger they were in, of being drawn away into sin by 
drink, I made one positive condition on their joining the 
Church; which was, that they must totally abstain from 
the use of ardent spirits ; that I would not suffer any per- 
son to be in societ}'- that tasted it on any occasion. This 
condition I found many objected to, and plead that if as 
man did not get drunk, it was no crime, I told them this 
was their greatest enemy, and had almost ruined their 
nation already, and I thought strange that any one should 
still plead for a little of this poison. 

After laboring three months or more, to prepare the 
way, I proposed first at the Big Spring, to strike the line 
between those that were sincerely the lovers of God and 
the good Book, and those that were only the outer-court 
worshipers; and requested all that were determined to 
serve God and forsake all sin, to come forward and give 
me their names ; and only twenty came forward, out of 



WYANDOTT MISSION. 121 

the many at this place that had professed to turn from 
their evil ways. 

The next Sabbath we met for worship at the council 
house, at Upper Sandusky, and I made the same propo- 
sition there, insisting on the rale of total abstinence from 
all kind of spirits that would make a man drunk. Here 
there were but ten, and amongst these were four of the 
chiefs, Between-the-logs, Mononcue, Hicks, and Pea- 
cock, making thirty out of the whole nation. But 
I was not at all discouraged. I appointed leaders for 
these two classes, and their number increased almost 
every Sabbath. Many, however, now left us altogether, 
and became our most violent opposers, and did all they 
could to prejudice the nation against me. But I held on 
to my purpose ; for I well knew that if I relaxed, and 
they could make me stagger, that my influence with them 
was in a great measure at an end. 

This opposition was urged on by a set of traders and 
whisky sellers, that had settled around the Indian reser- 
vation, for the purpose of making gain off them. These 
would occasionally attend our meetings ; and I made this 
my opportunity of telling the Indians how wicked these 
traders were, in selling them whisky and in making them 
drunk: then robbing their children and wives of what 
they ought to have to clothe and feed them. I knew it 
would have a better effect to tell the Indians of these men 
in their presence, than when they were absent. So that 
I never failed, when one of them was present, to lift my 
warning voice against them and their practices. For this, 
they exerted all their malevolence against me ; and they 
spared no pains to injure and oppose me. I was twice 
cautioned by my friends to be on my guard, for that there 

11 



122 HISTORY OF THE 

were two drunken vagabond Indians employed to kill me. 
But I had no fear. My trust was in God. 

The offense that was given to many, by my forming 
classes, greatly strengthened the hopes of the heathen 
party ; and the head chief organized his band afresh, and 
appointed Sci-oun-tah his high priest. They met every 
Sabbath for meeting, and their priest related great tilings 
of their Indian god ; how he liad commanded them not 
to forsake their feasts and dances, and not to have their 
names put down on paper, for this was a disgrace to an 
Indian; and he would not own those again that did it, 
but cast them off for ever. 

A few Sabbaths after, I tried to preach from 2 Cor. iv, 
8, 4 : "But if our Gospel be hid, it is hid to them that 
are lost : in whom the god of this world hath blinded the 
minds of them that believe not." 1. I described the 
Gospel as being a message from God, of good news and 
glad tidings to the world ; showed what the tidings were : 
salvation to all that will obey. 2. I described the god of 
this world, the devil; and showed how he blinded' the 
minds of men, and so hid the light and truth of God's 
word from their minds. 

When I concluded, Between-the-logs arose and said, 
*'I have just found out who this Indian god is. He is 
the devil ; for he blinds the mind, and hardens the heart, 
and makes men get drunk, and commit murder, and every 
evil. I prove this from the fact that the heathen party 
say that they serve their Indian god, and worship him, 
and do what he tells them. Now, they all get drunk, 
and sometimes murder one another, and this in obedience 
to their Indian god ! This is the conduct and practice of 
all wicked men — white, red, and black. They all serve 
the Indian god, and that god is the devil. Now, my 



WYANDOTT MISSION, 123 

friends, <)!<rr God forbids all this evil, and we see and feel 
its benefits here on earth, and shall feel them in heaven. 
That party has told you if you set your name on paper, 
that this Indian god will cast you off for ever. I could 
wish this was true ; and although this is a public renoun- 
cing of him and his worship, yet we see he follows us 
still ; and some, in a short time, have been persuaded to 
go back to him. But I feel determined, if all go, yet 
will not I. Since the light of God's word has driven the 
darkness from my soul, I have joy and peace that I never 
felt before. A few weeks since, at a prayer meeting in 
this place, I received this full light. I had some before, 
but it was not clear until then. Now it is like the sun at 
noon-day. Come, who Avill go? Who will take hold of 
God's word of peace? Let him get up, that we may see 
who you are, and how many." At this, nearly all arose; 
and there was a powerful shaking. Brother Armstrong 
exhorted, and several joined the Church. 

For sometime, our society did not increase fast in num- 
bers, but grew in grace, and tirmness in religion. The 
classes were well and constantly attended, and much of 
the grace of God was enjoyed. 

This winter, one of the principal women, who was 
much opposed to the Gospel, was converted to God and 
Christianity. "One night, after being at meeting," she 
said, " I lay doAvn to sleep, and dreamed that I saw at 
the council house, a high pole set in the ground, and on 
the top of that pole there was a white child fastened, and 
it gave light to all around, in a circle. At the foot of the 
pole stood the missionary, calling the Indians to come 
into the light, for they Avere all in the dark. No one 
went. At last, I thought if it was a good thing it would 
rjot hurt me, an(i I would venture. So I went; and from 



124 HISTORY OF THE 

the foot of this pole there ^rere two roads started : the one 
was a broad roail, and it led down hill ; the other was a 
narrow one, and led up hill. These roads, he said, were 
the only two roads that lead out of this world. The 
broad one leads down to hell, and the other leads up to 
heaven. I looked in the dust, and saw that all the large 
moccason tracks were on the broad road, and the small 
ones were on the narrow road. So I determined at once 
to take the narrow road. I had not traveled far until I 
found the way steep, and my feet often slipped, arA I felt 
to my knees ; but I held by the bushes, and got up again. 
So I traveled on for sometime ; but the higher I got, the 
easier I traveled, until I got almost to the top of the hill. 
Tliere I saw a great white house, and a white fence 
around it. There was a larg-e gate that led to this house. 
At this gate stood a man, and his hair was as white as 
snow. He held in his right hand a long sword, and the 
point of it blazed like a candle. I was greatly afraid. I 
heard in that house the most delightful singing I ever 
heard before, and had a great desire to go in. Whsn I 
came up to the gate, the man spoke to me- and said, ' You 
cannot come in now. You must go back and teli all youp 
nation, that if they want to get to heaven they mu-st take 
this narrow road, for there is no other that leads here." 
Then 1 started back Avith a heavy heart ; and wlien I got 
down near the council house I saw my people all in the 
way to ruin, and began to call on them to stop. Here I 
awoke." The next Sabbath this woman got up in the 
meeting at the council house, and told all she had seen in 
her dream ; while she v\^ept bi-tterly, and exhorted all the 
nation to turn to God and liv&. This had a good effect 
on many. 

In Febrirary, nearly all of the Indians went to the 



TiTYANDOTT MISSION. 125 

woods, to trap and make sugar. They seldom return 
from these expeditions until the first of April. I sent 
with them an appointment to meet them at 13etween-the- 
logs' camp, on their hunting ground, and' hold a two 
days' meeting. About the lirst of March, I left Upper 
Sandusky in company with brother Armstrong, as inter- 
Dreter, and brother Mononcue, to attend this meeting. 
The morning was cold, .and our course lay through a deep 
forest. We rode hard, hoping to make the camps before 
night; but such were the obstructions we met with, from 
ice and swamps, that it was late when we arrived. Wea- 
ry with a travel of twenty-five miles or more, through 
the woods, without a path or a blazed tree to guide us, 
and widial, the day was cloudy, we were glad to find a 
camp to rest in. We were joyfully received by our 
friends, and the women and children came running to 
welcome us to their society and fires. The men had not 
all returned from hunting, though it was late. But it was 
not long after we were seated by the fire, until I heard 
the well known voice of Between-the-logs. I went out 
of the camp, and helped down with two fine deer. Soon 
we had placed before us a kettle filled with fat raccoons, 
boiled whole, after the Indian style, and a pan of good 
sugar molasses. These we asked our heav^enly Father 
to bless, and then each carved for himself, with a large 
butcher-knife. I took the hind quarter of a raccoon, and 
holding it by the foot, dipped the other end in the molas- 
ses, and eat it off with my teeth. Thus I continued dip- 
ping and eating until I had pretty well finished the fourth 
part of a large coon. By this time, my appetite began to 
fail me, and I was for leaving off; but my comrades said, 
"This is fine fare, do not quit yet.'* So I took a little 

11* 



126 HisTo^nv or the 

more ; and thought it was a good meal, without breadv 
kommony, or salt. 

Their winter hunting camps are much more comforta- 
ble, and' the scenery more pleasant, than those who have 
never seen them would imagine. They are built of 
poles, closely laid together, by cutting a notch in the up- 
per part of the pole, raid, so laying the next one into it, 
and tlien stopping all the cracks with moss from the old 
logs. They are covered with bark, a hole being left in 
the middle of the roof for the smoke to go out at. The 
fire is in the centre, and the beds round three sides. These 
are raised from the earth by laying short chunks of wood 
on the ground, and covering them with bark laid length- 
wise. On the bark is spread skins of some kind, and 
these are covered with blankets. The beds are three feet 
wide, and serve alsa for seats. These camps are always 
pitched in rich bottams, where the pasture is fine for hor- 
ses, and water convenient. Around them you will often 
find a flock of damestic fowls, which are taken on horses 
from the towns, for the purpose of getting their eggs ; and 
to secure them from the dogs, which generally swarm 
around an Indian camp, the Indian women make bas- 
kets of bark, and drive down stakes into the ground, on 
which they hang their baskets. Perhaps there will be 
half a dozen on one stake, one above another ; a«d froRj 
them they gather large quantities of eggs. 

The troughs in which they catch their sugar water, are 
made of bark, and hold about two gallons. They have a 
lb.rge trough, made like a bark canoe, into which they 
gather from the small ones. The women make the su- 
gar, and stretch all the skins. The men trap and hunt. 

One man will have, perhaps, three hundred raccoon 
traps, scattered over a country ten miles in extent. These 



WYANDOTT MISSION. 127 

traps are " dead falls," made of two saplings, and set 
over a log which lies across some branch or creek, or 
that is by the edge of some pond or marshy place. In 
the months of February and March, the raccoons travel 
much, and frequent the ponds for the purpose of catching 
frogs. "When the raccoon has taken a frog, he does not 
eat it immediately, but will carry it to some clean water 
and wash it; then lay it down on the leaves, and roll it 
with his fore feet, until it is dead, and then he feasts on 
his prey. 

The hunter generally gets round all his traps twice a 
Aveek, and hunts from one to the other. I have known a 
Imnter to take from his traps- thirty raccoons in two days, 
and sometimes they take more. From three to six hun- 
dred is counted a good hunt for one spring, beside the 
deer, turkeys, and bears. 

The bears, at this time of the year, are generally taken 
from the hollow trees or rocks, where they have lain for 
a month or two. During the winter, these animals sleep 
with little intermission, for three months, and receive no 
nourishment, except what they suck out of their paws. 
I have taken them out of their holes, when there has 
been from one to two gallons of clear oil in the intestines-, 
and nothing else that could be perceived by the naked 
eye. In hunting bears at this season, the Indians search 
hr them in the hollow trees and rocks. When they find 
a tree that looks likely to lodge a bear, they examine tho 
bark to see if one has gone up. If there are fresh signs, 
and the scratches are not long, but just sunk in, this is a 
good sign. But if tliere are long marks made with the 
hind feet, it is supposed that he has been up and come 
down again. And if the thing is doubtful, they cut a 
brush, and with it scrape the tree on the side opposite tlie 



128 HISTORY OF THE 

hole, and €ry like a young bear ; and if there be one in-- 
side, he will either come and look out, or make a noise 
so 'as to be heard. If it is ascertained that there is one 
inside, then, in order to get him out, one climbs up a tree 
that is convenient ; or, if there is not such an one, they 
cut one so as to lodge it near the hole. Then he fastens 
a bunch of rotten wood to the end of a pole, sets it on 
fire, and slips it off the end of his pole into the hollow 
of the tree, where it soon sets fire to the rotten wood. 
At first, the bear begins to snuff and growl, and strike 
with his fore feet, as if he w^ould put it out. But the 
fire, steady in its progress, soon routs him, and he comes 
out in great wrath. By this time, the Indian is down, 
and has taken the most advantageous position with his 
rifle, and when the bear is fairly out, he fires at him. If 
he does not succeed the first shot, his comrade fires, whilst 
lie re-loads ; and so they keep up the fire until bruin 
yields up his life. 

These animals seldom have more than two young ones 
at a time. The cubs are small at first, without hair, 
blind, and exceedingly ugly. The dam is very careful 
of them, and v/ill fight desperately to protect them, and 
is very dangerous when the cubs are either taken or 
wounded. Young bears are easily tamed, but they are 
very troublesome, and of no profit. Tlieir flesh is most 
delicious, and is found to be very healthy, and easy of 
digestion. The oil of a bear fattened on beech nuts, is 
the most diffusive and penetrating of all oils. The Indi- 
ans eat it until their skin becomes as greasy as if it had 
been rubbed on externally. It is preserved for summer 
use by frying it out, and putting it into a cured deer skin, 
with the hair grained off when the skin is green. Deer 
meat is sliced thin, and dried over the fire, until it can be 



WYANDOTT MISSION 129 

easily pounded in a mortar. This, mixed with sugar and 
dipped in bear's oil, is the greatest luxury of an Indian 
table. This, with corn parched in a kettle, and pounded 
to meal, then sifted through a bark sieve, and mixed with 
sugar, makes the traveling provision of an Indian in time 
of war. 

But to return to mv meetino;. We arrived at the hunt- 
ing camps on Friday evening. This night was mostly 
spent in laboring with an Indian man, who was of the 
heathen party, and a brother to An-daw-yaw-wa, the 
chief of the Beaver tribe, and called by the whites, James 
Washington. Brother Armstrong commenced, and was 
soon aided by Between-the-logs, and the chief, his broth- 
er. Some matters were occasionally referred to me, 
which I decided and explained. At length I lay down,, 
and fell asleep. I awoke two or three times during the- 
night, and found them still at the controversy ; and he 
yielded so far as to make trial of prayer during the meet- 
ing. Next morning you would have been pleased to 
hear the voice of singing from many tents, and then the- 
fervent prayer of all, for the presence and power of God.. 
Many came in this inorning, and pitched their tents. At 
eleven o'clock we commenced our worship, at a fire kin- 
dled for that purpose, in the open air. I tried to preachy 
and Mononcue exhorted; and the Lord was .with us of a 
truth. In the evening, we had a congregation of about 
one hundred and fifty. I took for my subject the ndrrow 
and broad ways : the one that leads to life, and the other 
to death. I showed that there were but two places in the 
other world, to hold all people. The one a place of pun- 
ishment for the wicked, and the other a place of happi- 
ness for all the good. The one was hell, and the oth&r 
heaven j and that the broad way led to hell, and the nar- 



130 HISTORY OF THE 

row way to heaven; that the broad way was just as wide 
as sin, and tliat all sinners were walking in it; that a man 
anight commit any kind of sin, and still be in it ; that it 
led down hill, and men went fast, and with some ease, 
because it was agreeable to a wicked heart. But the road 
to heaven was narrow; for it was restricted from sin, and 
those that walk in it must forsake all sin, and keep God's 
holy commandments ; and this would be a great cross to 
tlie flesh, but that they would at last reap the benefit of 
having served God. This discourse was much blessed, 
I have no doubt, and our Indian exhorters made a firm 
and successful application of it. We then called up the 
mourners, and had a glorious time. Some that never be- 
fore had prayed, now came forward, and some professed 
to be converted. 

On Sabbath morning, as soon as breakfast was over, we 
held our love feast. This w^as a morning never to be for- 
gotten. Only a few had spoken, until it seemed as if 
every cup was full and running over. Some wept; some 
/3xhorted their wicked friends to flee the wrath to come ; 
while others shouted, "0-ra-mah, o-ra-mah! Ho-men- 
de-zuel" Glory, glory ! be to the Great Spirit! Some 
professed to be reclaimed, and some converted to God. 
At eleven o'clock I preached again, on the kingdom of 
Christ, and the power of his Gospel in ages past ; of the 
persecutions and triumphant death of the righteous, and 
of the glory that would yet come. This was, most of it,, 
new to them, and deeply interesting. Their souls were 
iStrengthened with might in the inner man. Our night 
meeting I gave up to brother Armstrong, and the Indian 
.exhorters, and they managed it in their own way. I be- 
lieve it lasted all night. In the morning I took several 



WYANDOTT MISSION. 131 

into society ; and at ten o'clock they almost all went off 
to their several hunting camps. 

This meeting was a great blessing. I made strict in- 
quiry how they attended to their duties in the woods, 
such as family and private prayer, and especially how' 
they spent the Sabbath? Whether on that day, they 
looked after their traps, or made sugar, or gathered the 
water? But I found that all their duties were most sa- 
credly attended to ; and on the Sabbath, as many as could, 
came together, and sung and prayed, and held class meet- 
ing. I remained a day longer, and tlien returned to my 
station. 

On our way to the mission we held a meeting in a new 
settlement of whites, on Tyamochte creek, in the house 
of Mr. Carpenter. Here v/e had a good meeting. • These 
people seemed anxious to hear the word of life. After I 
had tried to preach, brother Mononcue gave an appropri- 
ate exhortation, which was interpreted by brother Arm- 
strong. Mononcue spoke of the former wars and blood- 
shed, that had taken place between them. "But now," 
said he, "the scene is changed. The scalping knife and 
tomahawk are buried, not only in practice, but God has- 
taken away the disposition out of my heart, and I hope 
out of yours also. Now you are my neighbors ; I want 
to live in love and peace, and to be helpers to one another 
for both worlds, that we may live in our heavenly Father's 
house for ever. But one thing must be done, if this is 
the case. You, my friends, must leave off bringing your 
water of death, (meaning Avhisky,) and selling to my peo- 
ple, or we never can live in peace, for wherever this 
comes, it brings fire and death with it; and if you will 
still give or sell it to Indians, it will take away all their 
senses ; and then, like a mad bear, they may turn round 



132 HISTORY OF THE 

land kill you, or some of their squaws or children ; or if 
you should escape, they will go home, and be very apt 
to kill a wife, a mother, or a child : for whenever this 
mad water gets into a man, it makes murder boil in his 
heart, and he, like the wolf, wants blood all the time ; 
and I believe it makes you white people as bad as it 
makes us Indians, and you would murder one another as 
we do, only that you have laws that put those people in 
jail, and sometimes hang them by the neck, like a dog, 
till they are dead: and this makes white people afraid. 
We have no such laws yet; but I hope that by and by 
we shall have. But I think they ought first to. hang all 
people that make and send this poison abroad, for they 
do all the mischief. What good can it do to men, to 
make and send out poison to kill their friends ? Why 
this is worse than our Indians killing one another with 
knife and tomahawk. If the white people would hang 
them all up that make it and sell it, they would soon leave 
it off, and then the world would have peace. Now, my 
white friends, if you love us or yourselves — if you love 
peace, I beg that you will not sell these fire waters to 
•our poor people. They are but children, many of them, 
and you know that a child will just as soon take poison 
as food. God is doing a great work for us at our town. 
Many of our Indians are embracing religion, and striving 
to serve the Great Spirit. Many of those that used to 
get drunk, and fight, and quarrel, and murder, are now 
praying people ; and now, instead of the drunkard's song 
and yell, you can hear in almost every cabin the sound 
of prayer going up to heaven. It makes my heart glad. 
I hope many of you are praying people, and striving to 
serve the same God, and going to the same heaven. Go 
ouy go on — seras-qua, seras-qucij^^ said the noble chief, 



WYANDOTT MISSION. 133 

*' I'll meet you there." Then holdmg out his hand to all 
that would meet him, some came and took hold, weeping; 
sinners trembled, and God was in the Avord. This place 
was afterwards taken into Delaware circuit, and made a 
preaching place, and many souls were converted to God. 

At different times in March and April, all our Indians 
got home from their hunting grounds. I now commenced 
laboring to bring all that would join with the classes, un- 
der proper government. I had formed one at the Big 
Spring reservation, and another at the mission house. 
This was the most difficult thing I had yet undertaken. 
I used to spend whole days in reading and expounding 
the Discipline to the leaders and the stewards. 

The official members were four exhorters, four leaders, 
two to each class, and three stevi^ards. When they 
would get to understand a part of the Discipline, they 
would communicate this part to their classes. I was ask- 
ed by one of them one day, why we white people had 
so many laws — a law for every thing ? Why cannot we 
go along, and do good without laws? I told him that 
without law there was no good or bad ; that without law 
we could not know when we were doing good or e^'il, 
but were left all the time in the dark. How, said I, 
would we do without the sun or the light of it ? How 
could we see in the dark? " It would be very bad," said 
he. " The sun points out all things around us, and helps 
us against our enemies and dangers." The law, then, is 
like the sun ; it tells us what is right and what is wrong ; 
it shows us what we must do to be happy, or if we do it 
not we must be miserable ; it makes the road to heaven 
very plain. Although it is a narrow way, yet it is made 
plain by the law ; and all that will, may walk in it, and 

not stumble or fall. How would you know it was wrong 

12 



134 HISTORY OF THE 

to get drunk and murder, if the law did not tell you so T 
How would you know it was right to pray, and if you 
did pray, that God would hear you and bless you, if the 
law did not tell you so? But suppose one steps out of 
the road to heaven and gets drunk, what must we do? 
AVhy this Discipline tells us what to do with him, and all 
others that sin against God. We must first try to get 
them to repent and forsake sin altogether, and if they 
will not, we must then turn them out, and let them go 
with their old companions. 

I tried to show them the reasons of law, and that it 
was right, and the duty of a father to prevent his children 
from running into danger, and to prevent them from doing 
evil to others. And if they would not take his counsel, 
it was his duty, for their good, to correct them, and make 
them obey; and if they were disposed to do an injury to 
others, it was his duty to restrain them, and protect the 
innocent and weak from being injured by them ; and that 
to feed a child, and to correct it properly, came alike 
from the same spirit of love : it was intended for good. 
Just so God governed us out of love. He forbade us to 
sin, but would punish us for it, if we committed it ; and 
if we would not forsake it, he would banish us to hell 
for ever. 



WYANDOTT MISSION. 135 



CHAPTER V. 

Interesting examination of the leaders at the quarterly confer- 
ence — Cleanliness promoted — Better treatment of women — Wicked 
conduct of traders — Scruples of the chiefs respecting holding civil 
offices — The author removes their doubts — His reasoning on this 
topic — Interesting camp meeting on Delaware circuit — Profitable 
quarterly meeting at the mission — Meeting at the Big Spring — 
Conversion of an Indian woman on the way, while riding to it — 
Baptisms and marriages — Organization of two small schools — Erec- 
tion of the mission house — Dangerous illness of the author, occa- 
sioned by hard labor at the house — Illness of Mrs. Finley — Both 
recover slowly — Their great sufferings — Evil surmisings respecting 
Stewart — Bishop M'Kendree purchases a farm for him, and pro- 
vides for his family — 111 health of the author — Unable to receive a 
re-appointment to the mission — Correspondence with Rev. J. Soulc 
and Rev. S. G. Roszel — Speech of Betwecn-the-logs at conference — 
Dishop M'Kendree's reply. 

When our official men became acquainted with their 
duty, they were very punctual, and strict in watching over 
one another I recollect well, that at the last quarterly 
meeting we held this year, in the examination of char- 
acters, I called the name of one of the chiefs, who was 
a leader, and asked if there was any thinff against him. 
One rose and said "I heard that he cut wood on Sabbath 
evening-." He answered, " Yes, I did on one occasion; 
but it was last winter, and it was exceedingly cold, and I 
thought I must freeze or cut wood, and I chose the latter. 
But I do not think there was much harm in that." I 
then asked him where he was the day before the Sabbath. 
He said he was abroad. I asked him if his business was 
not such that he could have been at home, if he had tried. 
*'0 yes," said he, "it was not very pressing." I then 
said, I think your neglect on Saturday made you break 
the Sabbath. You ought to recollect the Sabbath is the 
Lord's day entirely, and he has commanded us not to do 



136 HISTORY OF THE 

our own work. He then said, "I will remember this, 
and do so no more." 

The next was accused Avith having sold a pound of 
sugar on the Sabbath. He confessed the charge to be 
true ; but said that he had forgotten entirely that it was 
the Sabbath, and he would do so no more. 

Another was accused of neglecting his class as leader ; 
that he spent too much of his time in the woods hunting, 
and neglected his work ; that he was too worldly to lead 
people in the wa}* to God ; that a leader ought always to 
keep his eyes lixed on God and the road to heaven, and 
walk in it, for if he stepped out of the way, his flock 
would all follow him— then he must look to his feet. 

Another was accused of being too dirty in his clothing. 
"Look at his shirt," said his accuser, "it looks as if it 
had never been washed. Now, if I know any |hing 
about religion, it is a clean thing. It certainly has made 
our women more particular, and nice in their persons. 
They now work, and clean themselves and their houses, 
and all looks as if religion had been at that house. And if 
religion cleanses the inside, w^ill it not the outside? That 
brother is too dirty to be a leader of a clean religion. 
Look at his head — it has not been combed, nor his face 
washed. I give it as my opinion, if that brother does 
not mend in this, he must be no longer a leader. We 
must set some better example before our people." The 
accused arose and said, that he had no Avife, and that he 
A7as a poor hand to wash, and could not get it done ; but 
hoped to do some better. His accuser said, " Your want 
of a wife is no excuse. We haA^e Avomen enough in our 
nation that have no husbands, and feel themseh^es lost for 
Avant of a head. They Avould marry if asked, and Avill 
make Avives good enough for any of us. But some of 



>VVANDOlrT MISSION. 137 

0«r men are afraid to get wives now : they cannot throw 
them away when they please, but must now stick to 
them. Our women do not now cultivate our corn, cut 
our wood, and do all our work as they used to do. This 
falls on ourselves ; and I am afraid there are some who 
are too lazy to provide for their wives, and would rather 
live dirty, and lounge about other people's houses, than 
to work a little." This was a word in season, and had 
the desired effect, for in a week or two I was called on to 
marry my old brother ; and afterwards he appeared like a 
man that had a wife. 

Through the spring our religious prospects improved ; 
the nation became much more attentive to hear the word ; 
our leaders and exhorters grew in grace, and became bet- 
ter acquainted with the plan of salvation. 

The heathen party made every exertion, however, to 
keep up their old Indian religion, and were much en- 
couraged to do so by the counsel of the wicked traders 
and venders of spirituous liquors. Many things were 
circulated among them unfavorable to religion, the Bible, 
and to ministers. The heathen party were encouraged 
to drink, and all advantages were taken of their intoxica- 
tion to cheat them out of their property. Great exer- 
tions were made by them to put down those chiefs, and 
their influence, that had embraced religion ; but this was 
not easily done. At length they made use of stratagem for 
that purpose ; and no doubt they were induced so to do 
by designing white men. It was stated to our chiefs that, 
as they had now become religious and preachers, it was 
wrong for them to hold civil offices ; and that, as they 
had now engaged in a new business, of a holy nature, 
they ought to give them up. 

Sometime in June, we went, and many of the Indians 

12* 



138 HISTORY Of ruE 

v.'itli us, to a camp meetirig on Delaware circuit, held by 
the Rev. G. R. Jones and others. On the second day of 
this meeting, the Indian chiefs, Between-the-logs, Mo* 
noncue; and Hicks, took me into the woods, and, by the 
interpreter, asked my advice on the subject: whether it 
was incompatible with a religious life and the life of an 
exhorter, to hold a civil office. I told them it was the 
good men who ought to hold office, for it was the man 
that feared God, only, that was likely to be governed by 
proper motives in this great work ; that the greatest chief 
we ever had in America, (Washington,) was a good 
man; and that the first governor of our state, (Dr. Tif- 
fin,) was a jMethodist preacher; and the world had always 
done best under good kings and governors. They then 
asked me if it was right for them to be chiefs and ex- 
horters too. I told them it was; and asked, " What will 
now become of this nation, and your school and mission, 
if you give up your authority into the hands of the sav- 
age party? Will not drunkenness abound, and your na- 
tion go into ruin? You have hard work, with all your 
authority and wisdom, to get along now ; and what will 
it be if you give it up ? Wicked white men will manage 
and govern yoitr wicked Indians, for they will go togeth- 
er; and you will soon be driven from your homes." 
They said they plainly saw it ; but were told that as re- 
ligious men, they must lay down the one when they took 
up the other. I told them it was a trick of some wicked 
men, to get the power out of their hands ; that they must 
do as they pleased, but that they should by no means 
think of giving up their place as chiefs in the nation. 
After counseling Avith one another, they sent me word 
that they would hold on. 

This camp meeting was a good one. Some of the 



WYANDOTT 3IISSI0X. 139" 

savage party were convinced and converted, and nine of 
them joined society. The Sabbath following was our 
quarterly meeting at the mission. The Sun of Right- 
eousness rose upon us, Mdth healing in his wings. We 
met on Saturday, about noon. Some had collected, and 
encamped on the ground. We commenced by preach- 
ing, and afterwards a prayer meeting was held. By the 
time of the evening meeting, our company had increased 
to several hundreds. This was a solemn and impressive 
scene. The tents were stretched around to the number 
of sixty or seventy. The dim light of the Indian fires ; 
the tinkling of the numerous horse-bells, (for almost eve- 
ry Indian has a horse, and every horse a bell;) the hor- 
ses feeding on the blue grass plain ; the candles fixed on 
sticks, stuck in the ground; the light reflecting from the 
green boughs that hung over us; the soft and mellovv 
voices of three or four hundred Indians, rising and seem- 
ingly filling the blue vault with heavenly echoes ; and the 
grove made vocal with the praises of the Great Spirit, 
formed a scene delightfully interesting and sublime. 
Here the red men prostrated themselves, and in fervent 
prayer to God, called for mercy, in the name of " Shasus," 
(Jesus;) while others, with hearts filled with penitential 
sorrow, cried with loud voices, " Tamentare, tamentare! 
Homendezue!" (Take pity on us, take pity on us! O 
Great Spirit!) After preaching an exhortation was giv- 
en ; when we called up the mourners, and many came, 
whose faces were suffused with tears. This meeting 
lasted nearly all night. On Sabbath morning was our 
love feast, which commenced with great solemnity and fer- 
vent prayer. After the bread and \vater were distributed, 
we commenced speaking of the goodness of God: and I 
am pure this scene cannot be described. Here I fully 



140 HISTORY OF THE 

realized the saying of the prophet Isaiah xxxv, 1,2,'' The 
wilderness and the solitary place shall be glad for them ; 
and the desert shall rejoice, and blossom as the rose. It 
shall blossom abundantly, and rejoice even with joy and 
singing." The red men and women rose in quick suc- 
cession, andttold of the grace of God, through Christ Je- 
sus, in their awakening and conversion to God, until we 
were overwhelmed with his goodness, and all united in 
giving glory to God in the highest. After a little respite, 
a sermon was delivered on the subject of the sacrament, 
as an institution to be observed by the disciples of Christ. 
Then we proceeded to the administration of the Lord's 
supper. The humble believer felt he had not followed 
cunningly devised fables, but that the Gospel and its ordi- 
nances, are the power of God to all that believe in 
Christ. Here many that were enemies to the cross of 
Christ, by wicked works, stood amazed and trembled, 
wept and cried for mercy, while others shouted for joy. 

This scene is properly represented by Ezra iii, 12, 13, 
"They wept with a loud voice, and many shouted aloud 
for joy; so that the people could not discern the noise of 
the shout of joy from the noise of the weeping of the 
people : for the people shouted with a loud shout, and 
the noise was heard afar off." A number were convert- 
ed and joined the Church. This quarterly meeting was 
the beginning of good times in this nation. 

The Sabbath following we had our meeting at the Big 
Spring, and many went from the Great reservation. As we 
were riding through a low swampy piece of road, we saw 
an Indian woman riding alone before us, wrapped up in 
her blanket. She was seeking religion, and praying as she 
rode along. All at once, she let go the bridle, and began 
to clap her hands and shout, " Oramah, oramah I Ho- 



WYAXDOTT MISSION'. 141 

mendezue ! (Glory, glory! to the Groat Spirit!) Her 
horse set olT on a gallop; but she paid no attention to it. 
One of our company rode after her, overtook her, and 
stopped her horse ; and when we came up, we had a 
joyful time. 

This meeting was excelled by none that we ever had. 
It seemed as if all came together in the spirit of prayer ; 
and such a travail of soul for the conversion of sinners, I 
have seldom if ever seen; for we had not been more than 
an hour upon our knees, until the Holy Ghost fell upon 
us. Sinners fell — mourners were converted — parents and 
children, husbands and wives, embraced each other, and 
gave praise to God, who, by sending his servants and 
Gospel among them, had saved them from their darkness, 
and that death that never dies. Ten joined class. 

Through the course of this year I baptized a number 
of adults, and many children. I also joined many of 
them in matrimony, some of whom had children and 
grand-children ; and among the Christian party a general 
disposition prevailed to comply with all the institutions of 
the Gospel. 

It was impossible for us to do much in the school this 
year, for the want of proper buildings. AVe took into 
our family six children, whom we kept and taught 
through the winter; and when spring came, we took a 
few more: in all ten. They were taught by sister H. 
Stubbs, who had volunteered to leave her comfortable 
home, and go with us to the wilderness. She taught 
them sometimes in the house, and sometimes in a bower, 
or in the woods, under the shade of the trees. Brother 
Stewart also taught a small school of twelve scholars, at 
the Big Spring, through the winter. All these children 
made good progress in learning. The old people were 



142 HISTORY OF THE 

much pleased ; and though our success was doubted by 
some at the commencement of this work, I now found 
that we could have as many as could be accommodated. 
In the mean thne, we were not inattentive to the improve- 
ment of the farm. Arrangements were made to build a 
double house, forty-eight feet long by thirty-two feet 
wide, including the porches. The materials for this 
building brother Riley and myself prepared through the 
M'inter ; and by spring, we had all ready on the ground, 
except lime. We commenced putting up the building, 
and by the last of July it was nearly finished. We now 
prepared to burn lime ; and in this work I labored too 
hard, frequently having to pull off my shirt, and wring the 
sweat out of it. Here I laid the foundation of much fu- 
ture suifering. On the 14th of July, the day I was forty 
years old, I was taken sick, for the first time in my life. 
This affliction confined me a long time. My wife was 
taken sick the next day, with the same complaint, and no 
physician was near to prescribe for us, nor scarcely any 
medicine wherewith to relieve ourselves. There were 
but two girls and brother Riley to take care of us. For 
two weeks I lay in this situation ; and I do not believe 
my fever abated in the least degree. It was expected we 
should both die ; and my dear wife was speechless for 
sometime. One of the girls said to me, "Your wife is 
dying." I rose from the bed to take my farewell. Some 
of the Indians were standing at the door. I said to her, 
*' Are you happy in God? Do you feel that you are 
near your home ? I expect to follow you in a day or 
two ; and then, glory be to God, we shall cease from our 
labors, and our souls will be at rest." I saw by her eyes 
and countenance, that her soul was happy. The big 
tears rolled down her pale and death-like cheeks. At 



wyaNdott mission. 143 

length the love of God in her soul, so overcame the 
weakness of her body, that she began to whisper, " Glo- 
ry, glory !" She spoke louder and louder, until you 
could have heard her ten rods. We all caught the fire, 
and I too shouted aloud. Brother Riley, the girls, and 
the Indians, came in, and brother Gray-eyes ran and fell 
down at the bed-side, and shouted, "Glory to God!" 
! what a heaven we had here in the midst of our sick- 
ness. I felt that if it had been the will of God, I should 
like to die. From this time my wife began to mend a 
little ; but my fever continued. At midnight 1 called up 
brother Riley, and requested him to go to the spring, and 
bring me two buckets of cold water. This he did, and I 
got him to pour them slowly upon me, and then to wet a 
sheet and put it on my head, and pour cold water on it 
plentifully. This application, with the blessing of God, 
was the first thing that gave me relief, and cooled my 
fever. The next day Dr. Sabin came from Urbana, and 
most affectionately waited on us several days. But it 
was a long time — not until sometime in the fall — before 
we recovered, so as to be able to do full work. 

Stewart was my colleague in this work, all this year ; 
and although he was deeply afflicted, yet he did what he 
could. Some of the wicked whites had prevailed on the 
Indians, the fall I was appointed to the mission, to turn 
him away, and not to have him as their preacher. They 
said that as he was a colored man, the whites would not 
have him to preach for them, although they considered 
him good enough to teach Indians ; and that it was a 
degradation to the nation to have a colored man for their 
preacher. And, indeed, they had nearly gone so far as 
to discharge him in form. But when I came, I told them 
it would never do. He was their first teacher, and good 



144 HISTORY OF THE 

white men would look upon them as ungrateful ; and fur- 
ther, that John Stewart had been appointed to help me, 
and if they turned him away, they must send me also. 
I heard no more of this ; but it seemed as if the devil and 
his agents could not be quiet. 

The next report that was put in circulation, was, that 
we had come and entered into Stewart's labors, and had 
thrown him off without any support. Nothing was ever 
more false. The first appropriation that was made to 
brother Stewart, was money to purchase a horse, and to 
pay for clothing he had bouglit. This was made in 1820, 
besides which he received many presents from friends in 
and about Urbana. He married that year a woman of 
his own color, and wished to have a place of his own. 
The venerable Bishop M'Kendree, of blessed memory, 
collected one hundred dollars to purchase a fraction of 
land adjoining the Indian reservation, of upwards of 
sixty acres, on which there were some improvements 
made by the Indians. This money was remitted to me, 
and was paid for Stewart's land; so that the patent was 
obtained in his own name. Thus, through the Bishop 
and his friends, John ]iad, in the spring of 1821, a good 
farm given to him ; and I was ordered by Bishop M'Ken- 
dree, to furnish his family with provisions : which I did 
when I could get them for myself; and so I continued to 
do, as much as he would take. I mention this to show 
the world that the statement was unfounded. On this 
place John Stewart resided until he died; and then his 
v/ife and brother sold it, and appropriated the money to 
their own use. 

For a more full account, the following letter, printed in 
the Methodist Magazine, for January, 1822, page 29, 
will be read with interest. It is a letter from the Rev. 



wyakdott mission. 145 

Joshua Soule, (since Bishop Soiile,) inclosing a letter from 
the author: 



*'T0 THE EDITORS OF THE METHODIST MAGAZINE. 

''New York, November 29, 1821. 
"Dear Brethren: — Hoping that the following ex- 
tract of a letter from Rev. James B. Finley, missionary, 
to the Wyandott and other Indians, may be a source of 
satisfaction and encouragement to the friends of Christian 
missions, I have thought proper to submit it to you for 
publication in the Magazine. J. Soule." 

"•Upper Sandusky, November 4, 1821. 
"Dear Brother: — Before these lines reach you, it 
is probable you will have information of my appointment 
as missionary to the Indians the present year. I left my 
dwelling on the 8th of October, with two wagons, loaded 
with our household goods, farming utensils, and other 
needful apparatus, to commence a missionary school 
among the Wyandott Indians, with a design to embrace 
any of the neighboring nations to which we may obtain 
access. After driving hard for eight days, I arrived at 
this place on the 16th, and immediately commenced build- 
ing me a small house for present accommodation, as a 
shelter from the storm and cold. By constant labor, I 
have already made this habitation pretty comfortable: 
and although I am in the midst of savage men, and very 
much fatigued by hard work, yet the Lord is with me, 
and I have enjoyed some precious moments, both in pub- 
lic and private. I feel much drawn oat in prayer to God 
for the universal conversion of this people. I have tried 
to preach to them three Sabbaths, and our meetings have 

been gracious seasons. Scuteash, a chief of the Big 

13 



146 HISTORY OF THE 

Turtle tribe, is our class-leader ; and last Sabbath, while 
he was speaking to the class, the Lord poured out his 
blessed Spirit, and we had a season of sweet refreshing" 
from his presence. One of the old sisters, who has been 
much afflicted, said to me, 'Dear brother, I thank the 
Lord that you have come to us once more ; and I thank 
the Great Spirit that he sent you, that I might hear once 
more the blessed word. It has given me much strength ; 
and now my soul is full of love to Jesus and his people. 
My sickness is all nothing, and I am now ready to die. 
All that hinders me is my children : I am afraid they will 
be lost for ever.' She then began to exhort them to seek 
the Lord now ; for now, said she, is the best time. 

"Through bad management, some difficulties have 
arisen ; but I have no doubt but I shall be able to have all 
difficulties adjusted and amicably settled. The prospect 
of being extensively useful to thfese children of the forest 
is truly pleasing. They are prepared to receive the in- 
structions of religion, and almost universally willing that 
I should have their children to instruct. I have no doubt, 
but if I had the means to commence with, I could, within 
two months, have fifty scholars. I have commenced a 
small school with fourteen of these native children. 
They learn fast, and can speak the letters plainly, and 
will soon be able to speak English. 

"The Senecas wish to put under our care and tuition, 
fifteen or twenty of their children ; and some of the Wy- 
ajidotts, who are poor, and living in Canada, wish to send 
theirs also. Four of the chiefs have given me liberty to 
inclose as much ground for a farm as I please, and I can 
have the use of their saw-mill to cut plank, or any privi- 
lege I want, for the benefit of the institution. In a word, 
my dear brother, I believe the Lord has opened a great 



WYANDOTT MISSION. 147 

and effectual door to the Methodist Episcopal Church to 
do this people good, and to extend its missionary labor, 
and the knowledge and praise of the Savior's name. 

"To put this establishment into complete operation, it 
will require for the first year, between two and three 
thousand dollars. But probably after the first year, one 
third of this sum will support the institution. It is my 
most ardent desire and prayer to God, that he would open 
the hearts of our brethren and friends to lend Him this 
small sum. If I had only the money which even the 
Methodists in your city, not to say in America, consume 
in smoking segars, chewing tobacco, and in other unneces- 
sary expenditures, how many of these poor little naked 
savaofes could I feed -and clothe, and learn to read the 
word of God ! send over and help us ! For the sake 
of Christ, and the souls of this people, get help from 
those who have to spare 1 Dear brother, I shall depend 
much on your exertions. Your last letter to me was one 
of the instruments that placed me in this forest. I am 
now in need of funds ; but am still pressing on. I want 
to grasp all these children ; and learn the girls to knit, 
sew, spin, weave, and the art of housewifery; and the 
boys agriculture ; and all of them to read the Holy Scrip- 
tures, and serve the true God. This I know is a hard 
task; but by the grace of God, and the help of his 
friends, I shall succeed. I know I have the confidence 
of these Indians. God has opened my way, and I now 
see nothing to hinder my success, but a failure of means 
and labor. I am determined, by the help of God, not to 
stop at this nation, but to visit the Delawares, Senecas, 
Taw was, and Chippewas. The two last live at Chi- 
cago, three hundred miles from this place. My inter- 
preter can talk all the tongues, and the Lord has convert- 



148 HISTORY OF THE 

ed his soul, and he is willing and wants to go. I feel the 
heavenly flame run through my soul. I have confidence 
in God, that he will be with me in this important under- 
taking. Our conference is much in the spirit of the work. 
Clothes and food can be amply supplied in this country ; 
but money is scarce, and the people are much in debt. I 
have confidence that you will do all for us that lies iu 
your power. Your extensive acquaintance with the 
preachers may afford you the means of aiding lis, which 
others do not possess. I pledge myself that whatever 
may be collected for this purpose, shall be faithfully ap- 
propriated to the best advantage. My intention is to in- 
close a large pasture, and plant fifteen or twenty acres of 
corn, and sow as much wheat, if I can. This will ena- 
ble me to support the institution the next year without 
purchasing provisions at a very dear rate, or conveying 
them through very bad roads from eighty to one hundred 
miles. 

" Dear brother, pray for me and my family, which now 
consists of myself and wife, two young men, and two 
young women ; but must be increased by two additional 
teachers, as soon as our school house is finished. Fare- 
well. Write to me, and give all the instruction and en- 
couragement you can. 

*' I am sincerely thine in the Lord, 

"J. B. FiNLEY." 

'• AVe may consider the opening of this mission among 
the aboriginals of our own country, as an auspicious 
prelude to the conversion of thousands and tens of thou- 
sands of these children of nature. After so long a 
time, the Christians of this happy land are waking up. 
to tlie spiritual and eternal interests of tlieir fellow men,. 



WYANDOTT MISSION. 149 

who, although inhabiting the same country, have nev- 
er heard of salvation by the Son of God. Is it not 
remarkable that vast sums have been expended in this 
country, for the establishment of missions in India, 
while the numerous tribes of savages in our own neigh- 
borhood, have been almost entirely neglected? As all 
souls are of equal value in the sight of God, being 
all purchased by the blood of Christ, it should seem 
that, on this general principle, the heathen on our own 
continent, have an equal claim on the exertions of 
Christians. But there are various considerations which 
give the Indians of this country a claim on American 
Christians paramount to all others. Missions and schools 
may be established among the American tribes of Indians, 
with a trifling expense, when compared with those estab- 
lishments in India or Africa. 

" The friendly relation existing between many of these 
tribes and the United States, is a circumstance peculiarly 
favorable to the introduction and establishment of religion 
and civilization. But at the same time that I consider 
these relations favorable to missionary enterprise, I am 
fully persuaded that the conversion of these Indians, un- 
der God, depends almost entirely vpon the exertion of 
individuals. State policy has seldom embraced the con- 
version and salvation of the souls of men. In every age 
of the world, the prevalence of true religion has depend- 
ed more upon the zeal of individuals, than upon national 
authority and influence. The history of the Church will 
aff*ord abundant proof of this. Nearly every missionary 
establishment in the world, at the present time, is sup- 
ported by individuals. Perhaps our government has 
done more to encourage and support such exertions, 
than anv other under heaven ; and if, as Christians, we 

13* 



150 HISTORY OF THE 

do not avail ourselves of this aid, we shall be doubly 
culpable. 

*' While writing' these remarks, I have received infor- 
mation that delegates from a number of tribes of the 
western Indians, are now on a visit to the seat of our 
national government, with the m.ost friendly dispositions 
toward the United States, and desirous to see their Great 
Father, (the President,) as they are pleased to call him, 
Happy will it be for them, and for us, if their friendly 
visit prepares the way to introduce them and their respec- 
tive tribes to the blessing of civilized life, and the light 
and comfort of the Gospel. I confess I feel an honest 
blush at the consideration that the Methodists should be 
behind any religious community in a work which is wor- 
thy of the zeal of apostles. It is deeply to be regretted 
that the intercourse of the Indians with the citizens of 
the States, has generally proved unfriendly to their relig- 
ious, if not their civil, improvement. The reason is ob- 
vious. Such intercourse has furnished the Indians with 
opportunities to witness those vices which would disgrace 
savage life, and at which the child of nature would blush. 
Ardent spirits, equally hostile to religion and civilization, 
have been made one of the principal articles of trade 
with these poor, untaught creatures. By this means, al- 
most every disorder has been introduced among them. 
This tremendous engine of death, more destructive than 
weapons of war, has scattered its deadly venom into the 
abodes of savage life; domestic quietude, perhaps the 
greatest enjoyment of the Indian, is disturbed: in tlie 
fatal moment of intoxication, the parents rise against 
their children, and the children against their parents. 
Acts of violence and death follow in their train. Tribes 
are involved — war ensues — and slausrhter, famine and 



WYANI>OTT MISSION. 151 

desolation, like ferocious beasts, roam abroad- through th& 
wilderness. All these evils may be traced to their cause^ 
To what? Ardent spirits! How will the dealers in this 
mortal poison answer at tlie righteous tribunal of their 
eternal Judge, for all the evils which result to the poor 
Indians from this deplorable traffick? Already the Indi- 
ans have suffered irreparable injury; for it is much to be 
feared tliat many of them have been Tuined for ever. In 
consequence of this ruinous course, the work of the mis- 
sionary and of the civilian, has become doubly difficult. 
Measures must be adopted to stop the progress of this 
destructive traffick, or to counteract its pernicious influ- 
ence. Already thousands of Christians are preseiJting 
their petitions to the national authorities, praying for the 
arm of civil power to be stretched out, and for law to in- 
terpose between the Indians and destruction. We have, 
indeed, no expectation that civil authority will make them 
Christians, but we desire it may prevent unmerciful spec- 
ulators from making them devils. The most effectual 
method of counteracting the pernicious influence of thi» 
practice, where it cannot be prevented, is to establish 
missions and schools amongst them: to instruct them in 
the useful arts, and bring them to the knowledge of the 
Holy Scriptures. If St. Paul could say, ' I am debtor 
both to the Greeks and to the barbarians, both to the 
wise and to the unwise,' how much more are we debtors 
to the Indians of our own country ? AVe are in posses- 
sion of the soil, which, by the laws of nature, belonged 
to them. The same God hath created us. We are chil- 
dren of the same Father. What would our condition 
have l)een better than theirs, if others had not labored 
for our instruction and salvation? The time has come 
for the light of the Gospel to shine in the dark corners of 



152 HISTORY OF THE 

the earth. It is ardently to be hoped that American 
Christians will not sit all the day idle, while such a vast 
field lies before them, white and ready for the harvest. 

"J. SOULE." 

The following letter from the Rev. Stephen G. Roszel, 
will also aid in showing the" state of things at this time : 

^^ Baltimore^ January 21, 1822. 

" My Dear Brother : — Some of our young sisters 
are zealously engaged in this. city, raising a juvenile so- 
ciety, the funds of which are to be applied to the educa- 
tion of the Indian children under your care. They give 
themselves the name of The Finley and Juvenile Society. 
This may satisfy you of the estimation in which they 
hold your laudable exertions to civilize and evangelize 
the savages of the west. 

"The object of this letter is to obtain direct from you, 
what will be the probable expense of educating one In- 
dian child per annum. Direct to me, to the care of the 
Rev. Abner Neal, No. 174, Market-street. I hope the 
good Lord will be with you, and give you great success 
and abundant fruit in your arduous labors ; and although 
I cannot join you in the active business in which you 
are engaged, I assure you, you have my prayers ; and I 
shall always feel a pleasure in raising all 1 can to aid you 
in your mission. 

"We are progressing in our missionary societies,, 
though we have but recently begun. In this conference 
we have already five or six promising societies. I shall 
not be surprised, if our preachers are active in this good 
work, if our conference, in a few years, should raise a 
thousand dollars per annum for missionary purposes. 



WYANDOTT MISSION. 153 

Should tlie cause suffer or languish, it will be for want of 
zeal in the ministry ; and if all our superintendents were 
as much in the spirit of the work as Bishop M'Kendree, 
they would inspire the preachers on this subject. 
"Yours, in much love, 

"Stephen G. Roszel." 

The next letter from Mr. Soule will also present the 
views entertained at that time, by this distinguished man, 
concerning the evangelization of the heathen : 

''Neiv York, March 15, 1822. 

" My Dear Brother : — Your letter, giving an ac- 
count of tlie state of the Wyandott mission under your 
care, was duly received, and such extracts from it as 
were thought proper were published, both in the Maga- 
zine, and in a separate missionary notice. This notice 
has been sent into almost all parts of the Atlantic states, 
and I am happy to say, has been productive of the most 
blessed consequences. Many have been stirred up to 
zeal and activity in the blessed cause of missions : and 
especially in Baltimore a juvenile society has been re- 
cently formed, the funds of which are to be exclusively 
appropriated to the support of the Wyandott mission. 

"I took the liberty to represenl to the bishops, by let- 
ter to Augusta, the seat of the South Carolina Confer- 
ence, the situation of that mission, and the necessity of 
making appropriations accordingly ; at the same time, 
informing them that there were three thousand dollars in 
the treasury, subject to their order. 

"In answer-to this letter I received an order to pay 
over to you, for the benefit of the missionary establish- 
ment under your care, one thousand dollars. At the 



154 HISTORY OF THE 

same time, Bishop George desires me to request you, in 
his name, to write to him to meet him at the Baltimore 
Conference, and let him know whether this sum of one 
thousand dollars will answer your purposes. I have 
thought it proper to write to you before T made any re- 
mittance, that I might receive such information from you 
as would enable me to remit to you with the greatest safe- 
ty. If you could draw on me, and sell the draft there, at a 
considerable premium for such money as would answer 
your purposes, perhaps it would be the best, as it would 
certainly be the safest way. 

"Should you be unable to sell drafts on me in this 
way, Avrite to me, and let me know particularly what 
kind of money to send to you ; (perhaps notes of the 
United States Bank would be as good as any Tor you ;) 
and what quantity at a time, as it will be the safest to 
send it in perhaps three or four remittances ; also give 
me particular information how to direct. 

"I desire to know the state of the mission in general, 
especially of the school, and whether any of the convert- 
ed Indians are learning to read. I have a particular de- 
sire to make a present of a large quarto Bible to one of 
the Christian chiefs of the Wyandott nation, with his 
name printed on the cover, in golden capitals. If such a 
present would be acceptable and useful^ let me know, 
and name in your next letter the chief to whom it will be 
racst proper to make the present. Be careful to have 
the name spelt right and plain. 

" The great Head of the Church is marching in majes- 
ty through our land. Blessed be God, the western wil- 
derness begins to bud and blossom like the rose. Fare- 
well, my brother. The Lord give thee the souls of the 
Indians as thy hire. Joshua Soult, 



WYANDOTT MISSION. 155 

*' N. B. Your proposed history of the Indians, I 
think, would be highly interesting. I should be glad to 
contribute all in my power." 

As soon as the health of my wife would admit, we 
started for the settlement ; and after much and deep afflic- 
tion, we reached Urbana, and were kindly received by 
our friends, brother Reynolds and wife, and many others. 
This year our annual conference was held in the town of 
Marietta. Three of our chiefs were appointed by the 
quarterly meeting conference to attend the annual con- 
ference, and were conducted there by brother Jacob 
Hooper. It was with great difficulty that I reached it ; 
and had it not been for the kindness of brothers A. W. 
Elliott, Wright, and Strange, I could not have got along. 
They once took me out of the carriage, and laid me on 
the ground to die. Brother Elliott took off his hat, and 
brought me a little water from a small stream, to cool my 
parched mouth ; and my good brother Wright staid and 
conveyed me to the place where conference met. 

Three chiefs, as above stated, and an interpreter, (Wil- 
liam Walker, Jr.,) attended the conference, held August, 
1822. The following is the address of Between-the- 
logs, followed by those of Hicks and Mononcue, as de- 
livered to the conference, interpreted by the interpreter, 
and taken down as uttered, by. the Rev. Cornelius Spring- 
er, secretary of the conference. Bisliop M'Kendree's 
reply is also added: 

*' Brothers, we have all met here in peaceful times, and 
feel happy to see you all well ; and your business seems 
to go on in good order and peace. This being the day 
appointed to hear us speak on the subject of our school 
and mission, which you have established among us, we 



156 HISTORY OF THE 

think it proper to let you know that when our father, the 
President, sent to us to buy our land, and we all met at 
Fort Meigs, that it was proposed that we should have a 
school among us, to teach our children to read; and many 
of the chiefs of our nation agreed that it was right, and 
that it was a subject on which we ought lo think. To 
this, after consulting, we all consented. But government 
has not yet sent us a teacher. Brothers, you have, and 
we are fflad and'thankful the mission and school are in a 
prosperous way, and we think will do us much good to 
come. Many ministers of the Gospel have come to us 
in our land, who seemed to love us dearly, and offered 
"to send us ministers and teachers to establish missions 
and schools among us; but we always refused, expecting 
government would send us some, which they promised 
to do, and which was most consistent with the wishes of 
our chiefs: but when you sent our first brother to. preach, 
we were pleased, and listened with attention. Then 
when you sent our good brother Finley, we rejoiced, for 
we all thouo^ht he was a o-ood man, and loved our nation 
and children, and was always ready to do us good ; and 
when he moved out, all our chiefs received him with joy, 
and our people were all very glad. Brothers, we are 
sorry to tell you that this is not so now. Since that 
time some of the chiefs have withdrawn their warm love,- 
and this influences others to do so too. Brothers, they 
have not done as well as we expected, and we feel aston- 
ished at the conduct of our chiefs : they have backslidden. 
But there are some of us yet in favor of this mission, if 
the rest have gone backwards ; and we still wish to have 
the mission continued, and school also. Though the 
chiefs have mostly left us, yet there are four faithful ones 
among us, (viz., Between-the-logs, Hicks, Mononcue, 



WYANDOTT MISSION. 157 

and Peacock.) *' Brothers, we know the cause why 
they have withdrawn. It >vas the words of the Gospel. 
Brothers, it is too sharp for them : it cuts too close. It 
cuts all the limbs of sin from the body, and they dont 
like it ; but we (meaning the other four) are willing to 
have all the limbs of sin cut from our bodies, and live 
holy. We want the mission and school to go on, and we 
believe that the great God will not suffer them to fall 
through ; for, brothers, he is very strong, and this, broth- 
ers, is our great joy. The wicked that do not like Jesus, 
raise up their hands and do all they can to discourage and 
destroy the love of the little handful ; and with their 
lands they cover over the roots of wickedness. But, 
brothers, they may do all they can to stop it, the work 
will go on and prosper, for the great God Almighty holds 
it up with his hand. When you placed my Finley 
amongst us in our own country, we rejoiced; and we 
have been much pleased with his living amongst us ever 
since. He is a plain man : he does not flatter our peo- 
ple : he preaches plain truth. He says to them, this is 
the way to life, and this is the way to damnation. Broth- 
ers, we suppose this is the reason why some have turned 
enemies to our brother ; but he pleases all those who are 
willing ro serve God, and love his ways ; therefore, we 
have nothing to fear concerning the mission and school. 
They are built on a solid rock, and look like prospering. 
For our parts, we have no learning, and we are now get- 
ting old, and it is hardly worth our while to trouble our- 
selves about learning now ; but we want very much our 
children learned, and we hope our school and mission 
will do great good for them." 

Here Between-the-logs stopped, and John Hicks arose 

and said, "Brothers, I feel great thanks toward ourheav- 

14 



158 HISTORY OF THE 

eiily Father, for keeping us and bringing us here. Not 
long ago one of my brethren asked me my opinion of 
the school. I told him I would send all my children, for 
this reason : Not a great while ago I stood in darkness, 
and knew but little of God, and all I did know was dark; 
so that I could not see clear. But I heard our brethren 
preach out of the good Book of God. This word waked 
up my mind, and cut my heart. Brothers, it brought me 
to pray, and seek, and love the great God of heaven and 
his ways. This is the reason I want my children to 
learn to read the great Book of God, and understand it, 
and get religion, that they may be happy in this world 
and the next. Brothers, I dont want to be long on the 
subject, but will let you know that I am of the same 
opinion with my brother that spoke before me, with re- 
spect to our brother Finley. I hope you v/ill still con- 
tinue him with us; he has done us much good; he has 
been the means of converting souls ; so that many bad 
men have become good men, and very wicked sinners 
have turned to tlie Lord, and now keep his good words. 
May the Great Spirit keep him amongst us, and bless 
his labors." 

Then ]ie took his seat, and brother Mononcue spoke 
as follows: " Brothers, I have not much to say. You 
see us all three here to-day, in health and peace, for 
which we are very thankful to God. You will not ex- 
pect much from me on the subject of the mission and 
school, as my brothers have spoken before me all that is 
necessary. I wish just to say, we want our brother Fin- 
ley still to live amongst us. For my part, last year I 
expected he would come amongst us, and it turned out 
so, and I was very glad, and I am still much pleased witli 
him. The conference made a good choice ; it was our 



WYAXDOTT MISSION. IfSQ 

choice ; and the Good Spirit was pleased to give it to us. 
He has a particular manner of teaching and preaching to 
us, different from other teachers who have been amongst 
us; and God owns and blesses his labors. May he still 
go on and prosper. We want him amongst us still. I 
know that the words he speaks are of God.. When he 
preaches, I feel his trutli in my heart — in my soul. 
brothers ! it makes my soul happy. All of us want him 
with us : his life amongst us is very useful, because it is 
straiorht. He was verv industrious all the time he has 
been with us, and learns our people to work ; and since 
he has left us, we have been lost, though it has been but 
a few days. AVe have felt as if our oldest brother was 
taken from us, and the place where he lived all looked 
sorry. But what feelings of joy did we feel in our hearts 
when we met our brother at this place, and took him by 
the hand ! We thank the Almighty God who has spared 
our brother. The great objeetions that our chiefs have 
against our brother Finley is : A colored man that 
preached to us used to feed them on milk. This they 
liked very well ; but our brother Finley fed them on 
meat. This was too strong for them, and so they will 
not eat. But those that want to love God and his ways, 
could eat both milk and meat; it does well with us, and 
we feel always hungry for more." After requesting the 
conference to employ a steady interpreter for the use of 
the school and Gospel, he sat down. 

Bishop IM'Kexdree replied in substance as follows: 
"We are glad — we are exceedingly joyful, to see this 
day ; for we have long been anxious to see the time when 
our red brethren of the we.'t would embrace religion. 
Our joy is abundantly increased when we see you face to 
face, and hear the Gospel from your own mouths. AVe 



160 HISTORY OF THE 

are well disposed towards you. In us you have real 
friends ; and you may be well assured that our kindness 
will be continued. We will make every exertion possi- 
ble to educate and instruct your children. These men 
(alluding' to the conference) are not the only friends you 
have. You have many throughout the country in gener- 
al. In the great cities, the white people feel for their 
red brethren, and are forming societies to send them help. 
The Great Spirit has come, not only on the old men, but 
also on the little children. In Baltimore, there is a soci- 
ety formed for the purpose of sending help to educate 
your children. If you will stand by us, we will stand 
by you. We will unite with you in prayer for your suc- 
cess, and for the conversion of your brethren who have 
backslidden and left you ; and if you continue faithful, 
God will convince them, and they will return to you 
again. But in all this let us look up to God for success. "*■ 



WVANDOTT ^nssiOX. 161 

CHAPTER VI. 

I^he author is ajjpointed to the Lebanon district, ami superinten- 
dent of the mission — Charles Elliott is appointed missionarv — Ar- 
rives at Sandusky early in October — A school conunittee appointed — 
A school opened, and becomes very large— Two teachers, viz., Wil- 
iiam Walker, Jr., and Lydia Barstov/, appointed — Revival amon^^ 
the children — The author quits tbe district, and takes charge of the 
mission — Brother Elliott is employed in making collections for the 
mission — Opposition of the heathen party — Bloody-eyes determines 
to' kill his brother, Between-thc-logs-— The author's rencounter with 
the head chief, De-un-quot, and his party — Their dress — TIm? chief 
maintains that there arc two gods, one of the whites, another of the 
red men — The author's reply to this theory — Pertinent remarks of 
Between-thc-logs — The head chief dies shortly after — His wif« 
joins the Charch — Difficulty in exercising Discipline — A curious 
case between a trader and Betv^een-the-logs. 

Srcii was the state of my own health and that of mv 
wife, that at the conference lield at Marietta, in August, 
1822, it was thought doubtful whether I could take my 
stand again at the mission. Therefore, my name was 
set down to the Lebanon district, and superintendent of 
the mission, with the understanding that if my heahli ro- 
turned, I was to go back, and brother John Strange was 
to take my place on the district. Brother Charles Elliott 
was appointed missionary, and also to take charge of the 
school. Brother Elliott arrived at the mission house on 
the 1st of October, and commenced his labors. The 
house now being in a state of readiness to receive schol- 
ars on a larger scale than before, the school increased 
rapidly. I did not reach the place until the last of Octo- 
ber. We then held our sacramental meeting, and a coun- 
cil with the chiefs. We fixed on a time to commence the 
school ; and lest some difficulty might take place to the 
disadvantage of the institution, we appointed a school 

committee, consisting of five persons, who were consid- 

14^ 



162 HISTORY OF THE 

ered the most substantial members of the Wyandott so- 
ciety, four of them being chiefs of the nation, viz., Be- 
tween-the-logs, John Hicks, Mononcue, Peacock, and 
Squire Gray-eyes. These were to oversee the conduct 
of the children, and if any difficulty should arise between 
the teacher and the parents or guardians of the children, 
or should any of the children misbehave or become un- 
rulv, the matter was to be submitted to the committee, 
v/ho, after the parties were heard, should determine what 
was to be done in the case. And if any evil report should 
be raised against the school, and should the parents or 
guardians become uneasy, this committee was to examine 
into it, and make it plain and satisfactory to the nation. 
Having thus agreed on the plan of governing the school, 
I returned to the district. A short time after this, brother 
Elliott wrote to me that the school had increased beyond 
all expectation, and that the children were much in need 
of clothing. As soon as possible, I went to their relief 
with a supply, which lasted until spring. The school be- 
came so large that it was now thought necessary to em- 
ploy a male and female teacher. William Walker, Jr., 
was employed to good advantage, as he belonged to the 
nation, and could speak their language ; and sister Lydia 
Barstow was their female teacher. 

This winter the work of God commenced in the mis- 
sion family, and many of the children embraced religion. 
It was not unusual for them in the evening, to sing and 
pray together, and sometimes they would meet each oth- 
er in class meeting. Before they lay down to sleep, I 
have stood in the evening, and heard them in the bushes 
at secret prayer, and so much engaged that they would 
break out into shouts. First one, and then another, 
would go and join in singijig; and others collecting to- 



wyandott mission. 163 

gether with them, they would have a prayer meetins:. 
Sister Barstow was well calculated to watch over and 
teach them in their spiritual interests, and frequently held 
prayer and class meetings with them. Wm. Walker, Jr., 
the school teacher, sought and found the Lord, and be- 
came very zealous in the cause. We formed a class at 
the mission house, of the children, boys and girls, and 
appointed him leader. While God thus blessed us at 
home, tlie work spread through the nation, and our meet- 
ing's were almost every one crownetl with the conversion 
of souls, so that the society grew from sixty-live to up- 
wards of two hundred. 

Circumstances made it necessary for me to quit the 
district, and stay all the time at the mission, and brother 
Elliott spent much of his time in collecting things for the 
mission. 

The prosperity of the Church excited a great opposi- 
tion in the heathen party, so that we had some long com- 
bats on the subject of religion. Bloody-eyes, the brother 
of Between-the-logs, went to his brother's house one day 
to kill him for departing from their Indian religion. He 
seized him by the hair, and stood with his tomahawk 
drawn, while Between-the-logs said, " Brother, have I 
done you any harm? am I not as kind to you as ever I 
Avas? If you will kill me for loving you and my God, 
you may, but I w^ill not hurt you ; and I know if you do 
kill me, I shall go straight to heaven, for I feel the love 
of God now in my soul." This caused Bloody-eyes to 
desist, saying, " I will give you one year to think and 
turnback;" and so he left him. Sometime after this, 
Between-the-logs sent for me one evening. I went, and 
to my surprise, found there his brother, Bloody-eyes, the 
interpreter, and another person. After supper and a 



161 HISTORY OF THE 

smoke of the pipe of peace, he commenced on ihc sub- 
ject of religion, and soon got the old man and myself en- 
gaged in a conversation, which lasted until nine o'clock 
next day. lie ;igi*eed that he would try and reform his 
life, and seek tJie salvation of his soul. This he did, 
joined society, and died aftervrards in grent peace. 

Sometime aftei' this, the head chief, De-un-quot, and 
his party, came one Sabbath to the council house, wliere 
we held our meetings, dressed up and painted in real 
savage Indian style, with tlieir head bands filled with sil- 
ver bobs, tlieir head-dress consisting of feathers and 
painted horse hair. The chief had a half moon of silver 
on his neck before, and several hangings on his back. 
He had nose-jewels and ear-rings, and many bands of 
silver on his arms and legs. Around his ankles hung 
many buck-hoofs, to rattle when he walked. His party 
were dressed in a similar style. The likenesses of ani- 
mals were painted on their breasts and backs, and snakos 
on their arms. When he came in, he addressed the coji- 
gregation in Indian style, Avitli a polite compliment; and 
then taking his seat, strucb fire, took out his pipe, lighted 
it, and commenced smoking. Others of his party fol- 
lowed his example. I knew this Mas done by way of 
opposition, and designed as an insult. Soon after, I took 
my text, John v, 10, "AViltthou be made whole T' &;c. ; 
and commenced on the diseases of man's soul, and sliow- 
ed from history, the injustice of one nation to another; 
the treatment of the white people to the natives of North 
and South America ; the conduct of man to his brother, 
and his conduct to himself, his drunkenness, &c. ; and 
that all the good we have comes from God, to make us 
happy. But that we, from the badness of our hearts, 
use these blessings to our own hurt; and that all evil 



WYANDOTT MISSION. 165 

proceeds out of the heart : therefore, all our hearts 
must be evil, and that continually ; that we are proud, 
and of this we have an example before us, in our grand- 
father, the head chief. Surely these things can do him 
no good, but to feed a proud heart. They will not warm 
his body when cold, nor feed him when he is hungry. 

As soon as I sat down, he arose with all the dignity of 
an Indian, and spoke as follows : " My friends, this is a 
pretty day, and your faces all look pleasantly. I thank 
the Great Spirit that he has permitted us to meet. I have 
listened to your preacher. He has said some things that 
are good, but they have nothing to do with us : we are 
Indians, and belong to the red man's God. That Book 
was made by the white man's God, and suits them. 
They can read it — we cannot; and what he has said, will 
do for M'hite men, but with us it has nothing to do. 
Once, in the days of our grand-fathers, many years ago, 
this white man's God came himself to this country and 
claimed us. But our God met him somewhere near the 
great mountains, and they disputed about the right to this 
country. At last they agreed to settle this question by 
trying their great power to remove a mountain. The 
white man's God got down on his knees, opened a big 
Book, and began to pray and talk, but the mountain stood 
fast. Then the red man's God took his magic wand, 
and began to pow-wow, and beat the turtle shell, and the 
mountain trembled, shook, and stood by him. The white 
man's God got scared, and ran off, and we have not heard 
of him since, unless he has sent these men to see what 
they can do." All the time he was speaking, the heath- 
en party were on tiptoe, and often responded, saying, 
" Tough gondee,'' that is, finite or right; and seemed to 
think they had won the victory. 



166 HI3T0RY OF THE 

As soon as he sat down, I' arose and said, "Our grand- 
father is a great man — he is an able warrior, a great hun- 
ter, and a good chief in many things ; and in all this, I 
am his son. But when it comes to matters of religion, 
he is my son, and I am his father. He has told us a 
long and queer story. I wonder where he obtained it? 
He may have dreamed it, or he has heard some drunken 
Indian tell it; for you know that drunkards always see 
great sights, and have many revelations, which sober 
men never have." (Here my old friend Mononcue said, 
" Tough gondee.''^) " But my friend, the head chief, is 
mistaken about his gods ; for if it requires a God for 
every color, there must be many more gods. This man 
is black, (pointing to Pointer,) I am white, and you are 
red. Who made the black man? where is his God? 
This Book tells you and me, that there is but one God, 
and that he made all things, and all nations of the eartli 
of one blood, to dwell together; and a strong evidence is, 
that the difference of color is no obstacle to generation. 
God has diversified the color of the plants. Go to the 
plains, and see how varied they are in their appearance. 
Look at the beasts : they are of all colors. So it is with 
men. God has given them all shades of color, from the 
jet black to the snow white. Then your being a red 
man, and I a white man, is no argument at all that there 
are two gods. And I again say, that this Book is true, 
in what it states of man having a bad heart, and being 
wicked; and that my friend has a proud heart, is evident 
from his dress, and painting himself. God made me 
white, and that man black. We are contented. But my 
friend does not think the Great Spirit has made him pret- 
ly enough — he must put on his paint to make himself 
loek better. This is a plain proof that he is a proud 



WYAXDOTT 3!ISSIOX. 167 

man, and lias an evil heart." Seeing that the chief was 
angry, I said, " My grand-father will not get angry at his 
son for telling him the truth, but he miglit if I had told 
him a lie." 

He then rose, considerably excited, saying, "I am 
not angry; but you cannot show in all your Book, where 
an Indian is forbid to paint. You may find where white 
people are forbid, but you cannot show where an Indian 
is." I then arose, and read from the third chapter of 
Isaiah, at the sixteenth verse ; and told him that these 
people were not white men, as the Americans, and yet 
were forbidden to use those foolish ornaments. He arose 
and said I had not read it right. I then handed the Book 
to one of the Mr. Walkers, and he read and interpreted 
it ; so that the old mcin was at last confounded, and said 
no more. 

Then Between-the-logs rose and said, "I am glad that 
ibis day has come, and we have all heard for ourselves." 
Then turning to the head chief, he addressed him thus : 
'•You ought to examine your religion well, and see that 
it be true; for if you are lost, you will take with you all 
these men, and many others. The strength and truth of 
religion, are known by its fruits. Has )'our religion 
made you better men? I know the strength of both. I 
followed yours to the end, and it never did me any good; 
l)ut I still was a bad man, with a bad iieart. I have tried 
the religion of this Book. I have prayed to God as it 
told me, and he has answered me from heaven, and made 
my heart better. I have ceased gettino; drunk, and laid 
aside all other bad practices; and now I have peace. I 
will make a bargain with you this day. You go on your 
own way, and take all that company with you ; and if 
you are all lost, you shall bear the whole blame and pun- 



168 HISTORY OF THE 

isliment; and I will take these, (pointing to the Christian 
party,) and if they will walk according to this Book, I 
will take the blame and punishment, if they are lost." 
But De-un-quot said, "No — I am the head of the nation, 
and the head ought to be believed. AVith these arms I 
can take hold of both parties, and try to keep you both 
steady." 

■ This ended the controversy, and I believe I was never 
again attacked in public. But on one occasion, when 
there was a great and good work, and several had joined 
society, the head chief said, "This religion may go into 
all the houses on this reservation, but into mine it shall 
not come." In less than a vear, the old man was called 
away by death. A short time after, Between-the-logs, at 
a meeting, called the attention of the congregation to 
what De-un-quot had said. Said he, " God has taken 
him out of the door, and now let his wife and children 
take in Christ. He has taken Winnetauke, and others, 
that stood in the door, and he will soon take away all 
that stand in the door ; for you might as well stop the 
roaring thunder-storm, by lifting up your hand, as to stop 
this religion. God has said it shall go unto all nations ; 
and who can overcome God? None." The head chiefs 
wife then came forward, joined the Church, and asked 
them to come and hold prayer meeting at her house. So 
the Lord got into the head chief's house, and his family 
embraced religion. Reader, are you standing in the 
door? Take care that you are not taken out of it, to 
admit the Lord into your family. 

We hud some difficulties arising from the administra- 
tion of Discipline. The total ignorance of the Indians 
respecting Discipline was the cause. It was a hard task 
for them to learn the reason for, and the object to be ob- 



WYANDOTT MISSION. 169 

lained, by a wholesome government. Here I will relate 
a case. Charges were brought against Between-the-logs 
for the non-payment of a debt, contracted with an Indi- 
an trader some yesrs before. The circumstances were 
these: Between-the-logs took between three and four 
hunilred raccoon skins to market, and went to a trader to 
sell them. The trader offered twenty-five cents per skin, 
part in goods and part in money. Between-the-logs re- 
fused it, saying he must have fifty cents. The trader 
said that the price of raccoon skins had fallen, and none 
were giving more than twenty-five cents. After much 
persuasion, and declaring that he had told him the truth, 
the trader offered, in addition to the twenty-five cents, a 
snrall premium, so that he obtained the old man's winter 
hunting at that price. Between-the-logs then went to 
another trader, who asked him what he had done with 
his winter's skins ? To this he replied, that he had sold 

them to Mr. . " Hoav much," said the trader, "did 

you get for them ?" " Twenty-five cents," said Between- 
the-logs — "half in cash and the rest in goods." " Well," 
said the trader, "if you had come to me, I would have 
given you fifty cents ; for skins here bear a good price 
this year." From this place Between-the-logs went 
to Urbana; and, on inquiring, ascertained that he had 
been deceived both in the price of ti^e skins and of the 
goods also ; for the goods were much dearer than he could 
have purchased them in Urbana. This raised his Indian 
temper. But while he remaine'l at Urbana, the trader to 
whom he had sold his skins, canie, with a wagon load of 
fur, to get more dry goods. "Now," said Between-the- 
logs, "I will trap him, if I can." He wanted saddlery ; 
and as he requested the trader to go his security, which 

he readily did, Between-the-logs purchased, on his credit, 

15 



170 HISTORY OF THE 

the amount out of which he had cheated him. He then 
said, "You have set your trap and caught me: now I 
have caught you in mine, and we are even." When the 
saddler called for his money, the trader had to pay it. 
Between-the-logs refused to pay the trader, saying, 
" You have cheated me by lying, and I have now 
caught you." This trader complained of Betvveen-the- 
logs to the other Christian chiefs, and they would not 
rest, for they thought it a disgrace to religion. I, there- 
fore, called a committee, and the trial commenced. This 
produced great excitement. To try an Indian chief was 
an unheard of thinff. I labored all niofht to convince him 
that he must not do evil that good might come by it; for, 
said I, if my neighbor does wrong, I must not do wrong 
to match him. But he insisted that on the principles of 
sheer justice to himself and his family, he had done no 
wrong ; that the trader had put his hand into his pocket, 
and all he had done was to put his hand into the trader's 
pocket, and take his own back. He could see no crime 
in that. As the trader had got his money, he was not 
the sufferer, and he thought it was just. I then labored 
to persuade him to compromise the matter; but he said 
he would have nothing to do with tlie man, for he was a 
notorious cheat. But he would make a proposition to his 
accusers, if they would accept of it. He said he would 
be perfectly satisfied to leave the whole business to me. 
He said furthermore, that he had a steer, which I might 
take, and do with it in the case as I thought best and 
right; for he was confident that I knew more about the 
principles of justice between man and man, than he did. 
But his mind was fixed, and he thought it would never 
alter. So all the parties agreed to leave it to me. With 
the steer I paid the trader, and so the thing was adjusted. 



WYANDOTT MISSION. 171 



CHAPTER VII. 



The acthor visits neighboring tribes — Conversation with the 
chiefs on the difference between Methodist and Presbyterian doc- 
trine — Visit to the Mohawks — Dangerous passage over Honey 
creek — Interesting meeting and formation of a class among the 
Mohawks — Visit to the Senecas — The Seneca feast — Reception of 
the Wyandotts — Speech respecting the Seneca prophet — Prelimi- 
nary answer of Between-the-logs — Commences a religious meet- 
ings — Admirable speech on the superiority of the Christian over 
the Indian religion — Answers and objections — Speech of Hicks — 
Speech of Mononcue — His description of the judgment — Effect 
on ^e hearers — Closing interview of the Seneca and Wyandott 
chiefs — The author renews his acquaintance with Wiping-stick, a 
chief — Good effects of their visit upon the Senecas. 

About July I visited some of the neighboring tribes, 
in company with Between-the-logs, Mononcue, John 
Hicks, with Jonathan Pointer for interpreter. The riv- 
ers and creeks were very full, and, in the very outset, we 
had to swim our horses over the Sandusky river. We, 
ourselves, however, crossed in a canoe. 

After we had caught our animals Jlnd adjusted our bag- 
gage, we set out, cheerfidly conversing on the subject of 
religion. I was asked by Mononcue wherein the Pres- 
byterians and Methodists differed in their views of relig- 
ion. I told him the principal difference was briefly this : 
The Methodists believe that all men may obtain religion, 
if they will seek it ; and persevering, may be finally saved ; 
but that if unfaithful after they have obtained religion, 
they will lose it, and perish for ever. The Presbyteri- 
ans believe that none can experience religion but the 
elect, or those whom God has made for the purpose ; and 
that when they have obtained religion they cannot lose it. 
*' And what becomes of the rest ?" said Hicks. " Why," 
said I, "they are left to perish — the devil gets them," 



172 HISTORY OF THE 

" This cannot be right," said Between-the-logs. "God 
is too good a being to do so. Now/' said he, "suppose 
I had two boys, and I take a tug and tie one of them fast, 
and say to the boys, ' If you witl come with me, I will 
hunt and find you meat to keep you from starving.' 
This would be a useless offer to the one whom I had 
tied so fast that he could not go, while I left him to 
starve because he did not follow' me. Would that be 
right?" "No," said Mononcue, "you would be a bet- 
ter father to take your tomahawk and kill him, than leave 
the poor fellow to starve. I dont believe a word of such 
doctrines," said he; "nor do I believe that a man cannot 
lose his religion. I feel that I can hardly keep it at all. 
It seems to me that I have to hold on all the time, or it 
will steal off and leave me. I know it is not true. I 
feel it every day. I must hold fast, or I am gone. It 
will not stay, except by prayer. Quit this and it is 
gone. By this means we get it, and by this only we can 
keep it." 

By this time we had reached Honey creek, near a 
small village of Mohawks, composed of the Brants and 
my old friend, Jolin Vanmetre's family. This ci-eek 
was very full, so as to overflow its banks, and there was 
no way of crossing, but to drive in our horses, and to 
wade to a larg-e tree fallen across the main bed of the 
creek, over which the water poured like the breast of a 
mill dam. At iengfth it was concluded that Between-the- 
logs, myself, and Jonathan, should take over the saddles 
and blankets on our shoulders, and try the water. Wo 
did so, but it was with great difficulty we could walk the 
log. Yet we got safe over, and then waded out to dry 
land, in order to dispose of our baggage. I tlien waded 
back to the edgre of the creek to catch our horses. Hicks 



WYANDOTT MISSION. 173 

and Mononcue drove them in, and the water carried them 
down to some young sycamores that Avere near to the 
side we were on. There the four horses lodged on the 
bushes, and for sometime struggled to free themselves. 
At length a sapling gave way, and three of them swung 
off. But Mononcue' s horse hung, and was in the very 
act of drowning, when Between-the-logs threw off his 
coat, and plunging into the stream, swam up and took 
hold of the bridle, and held his head out of tlie water, 
but could not release him. Then Pointer plunged in ; 
and as he could not swim, he cautiously caught hold of 
a young sycamore, and bent the bush down and let the 
horse swing off, when Between-the-logs swam back. By 
this time Hicks and Mononcue had arrived,- and all were 
safe but Jonathan, who was still hanging on the young 
sycamore. To relieve him, we took off the strips of 
bark we had peeled to hobble our horses, tied them to- 
gether, and made a rope. This we fastened to a stick, 
and threw it into the stream above him, which he caught. 
He then tied the bark around him, and Mononcue and 
myself towed him to the shore. So we all crossed with- 
out any material injury, and in a short time found our- 
selves housed with our friend Vanmetre. We were soon 
furnished with a good dish of venison, and some spice- 
wood tea, with which we satisfied our craving appetites. 
We then sent out a runner to notify all the village to 
come to meeting that night. 

In this meeting I led the way by asking the question, 
^^Tfllt thou be made ivhole?^^ I first pointed out the 
disease ; secondly, the physician ; and thirdly, the cure. 
The Lord was with us indeed. All the chiefs exhorted, 
and then we joined in a prayer meeting; and we have 

cause to believe one or two were "made whole." We 

15* 



174 HISTORY OF THE 

had meeting next morning, formed a small class, and I 
appointed my friend, Vanmetre, to be their leader. L 
believe that he and his wife Susan, persevered until death. 

We then set off for another Mohawk town. But when 
we arrived, we found that they had all gone to the great 
Seneca feast. We now directed our course to Fort Ball, 
the residence of the sub-agent, J. Montgomery. Here 
we staid all night. On Sabbath morning we went to the 
Seneca council house. Here there were from fifty to one 
hundred Indians playing ball. Their shouts were truly 
terrifying. The three Wyandott chiefs, the agent, and 
myself, went up near the council house, and seated our- 
selves on a log, to wait an invitation to come in, for on 
such occasions they are very ceremonious. There we 
waited for two hours. This delay was occasioned by 
the absence of one of the principal chiefs. At length 
we heard the wished for invitation. When M^e went in, 
we found the chiefs all seated, with their head chief in 
the midst of them.' We took our seat on the opposite 
side of the house. St)on the pipe of peace was lighted 
up, and sent by the chiefs to us, and we all smoked. 
When this was over, the chief woman brought a small 
kettle of hommony, and we all took a ladleful as it pass- 
ed. Then their head chief arose and addressed us as 
follows : 

"Brothers, we are thankful to the Great Spirit that he 
has appointed this day for us to meet again in this world ; 
and we thank him that we are all in good health. We 
are happy to inform you that the Great Spirit has ap* 
pointed four angels to take care of our nation; and that 
our old prophet (meaning the far-famed Seneca prophet) 
does not forget to visit us once in awhile, and tell us 
wliat to-da< He was seen by one of our young men the 



WYANDOTT MISSION'. 175 

Other day, and he told him we must hold our great feast 
for him, which we have done these last four days. Now, 
brothers, we are glad you have come again to see us, and 
to speak to us. AVe will hear what you have to say." 

Between-the-logs then arose, and after returning his 
grateful acknowledgements to God for his mercies, said, 
*'Dear brothers, we have long had a desire to see you, 
and to speak with you. But we have not had this op- 
portunity until now. We thought that as our business 
was from the Lord, we would come on his day, appoint- 
ed from the beginning of this world, on which to worship 
him. We expected to find you at your homes, or in 
some good employment, on this day of rest; but we 
were disappointed, for we found many of you playing 
ball. But we will now commence this meeting with 
singing and prayer." He then commenced singing a- 
hymn in Wyandott, upon which many were so oifended 
that they left the house; and w^hen we knelt down to 
pray, some of them raised the Indian yell,* and before he 
was done praying, few were left in the house, except the 
chiefs and women; but when he commenced his speech 
they returned. He spoke as follows: "Fathers and 
brethren, from you I came out, (for the father of Be-- 
tween-the-logs was a Seneca;) and as children some- 
times may find a valuable thing, and bring it and show 
it to their parents, that all may reap the benefit of it — st> 
I have found a most valuable treasure^ rich in a great 
many blessings, and blessings that you all need, and can- 
not get any where else. They are free, because they are 
as abundant as the water of your river. All may go and 
drink, and wash and swim, if they choose; and I thought 
that it was my duty to come and show you this rich 
treasure — ^I. mean the religion of Jesus Christ. This 



176 HISTORY OF THE 

religion is new to us, but it is not new in this world. It 
has been in progress many hundred years, and the Great 
Spirit has said it shall go into all nations before it shall 
stop. It differs from our old Indian religion : for it has 
power and strength in it, and it is like the cool spring 
water to the thirsty traveler. It makes him feel good all 
over. Especially it affects the heart, and settles it, and 
gives us a solid peace and comfort. It is strong — it helps 
the men and women to leave off all their wicked habits, 
and especially drunkenness. You know that our people, 
the Wyandotts, were almost all drunkards — men, women, 
and children. We were feasting, and dancing, and drink- 
ing, and killing one another. But since this religion has 
come amongst us, we are reformed. A great many of us 
now live soberly, attend meeting on the Sabbath, and 
pray in our families. Our children have become tame, 
and are learning to read God's holy word; and promise 
to be useful men and women to our nation. Now you 
know that our old Indian religion could do nothing like 
this ; for we all continued to get drunk, and persist in 
every evil practice. Every thing belonging to it was 
guess work ; and all the revelation which we ever had, 
was made by some drunkard, whom nobody believed 
when he was sober. Such was the late revelation con- 
cerning the four angels to take care of your nation, and 
the appearance of your old Seneca prophet. This is all 
guess work, and is not to be trusted; for you and I 
both know that it is all in the dark. But the strengtli 
and truth of religion are to be found in its effects. Has 
your religion made you better men and women? Do 
you not feel that your minds are yet unsettled ? And do 
you not fear that the Great Spirit is angry with you, and 
that he will punish you for your crimes ? Now the re- 



WYANDOTT MISSION'. 177 

ligion of Jesus Clirist takes all this away, and it make« 
good husbands, good wives, good children, and good 
neighbors. It can bo felt in the mind as certainly and 
trnly as cold or heat, health or pain, sorrow or joy; and 
it is the only religion that can do man good." He tlien 
exhorted them to lay hold of it now, for this was the 
best time. He here anticipated some of their objections, 
and one was: "That if God had intended them to be 
taught by that Book, he would have sent it to them^ and 
learned them to read it. It ivas sent," said he, " to all 
nations, and if they were a nation, they must be intend- 
ed. Many of the white nations could not read it when 
it first came to them ; and all men must learn to read it, 
for no man was born with that power. All the whites 
have to learn to read it to this day ; and you can learn as 
well as they. Some of our children have already learned 
to read the good Book. Your children can also learn. 
Now they have the opportunity, and if they refuse, it 
will be their own fault. If they are now lost, it will be 
your own fault; for we have showed you this great treas^ 
ure. Do not dash it from your lips and perish." 

Next brother Hicks arose and said, " Brothers, I ani^ 
this day. confused and astonished. I think you ouglit tO' 
have treated us with more respect ; for when you came to 
our town with your old prophet, we sat down and heard 
all you and he had to say with patience. Some of our 
people believed him, and joined him, thinking all he said 
was true ; but it turned out to be a falsehood. We hgive 
now come, in our turn, to you, and brought our preache-r 
with us. He is able to explain to you the religion of the 
good Book. All we have to say, is to ask for him the 
privilege to preach one time." This was not granted. 
However, through the whole course of these exercisesv 



178 HISTORY OF THE 

there ^vas an unusual degree of levity, and some disorder, 
for an Indian assembly : such as I never saw before nor 
since. 

Brother Mononcue now rose up, and with thunder 
hanging on his brow and countenance, with a command- 
ing voice, ordered silence, and said, " When you meet to 
worship God and to hear from his word,, shut up your 
mouths, and open your ears to hear what is said. You 
have been here several days and nights, worshiping 
your Indian god, who has no existence, only in your 
dark and beclouded minds. You have been burning 
your dogs and venison for him to smell. What kind of 
■a god or spirit is he, that can be delighted with the smell 
of a burnt dog? Do you suppose the great God that 
spread out the heavens — that hung up the sun and moon, 
and all the stars to make light, and spread out this vast 
world of land and water, and filled it with men and beasts, 
and every thing that sw^ims or flies, is pleased with the 
■smell of your burnt dogs? I tell you to-day, that his 
great eye is on your hearts, and not on your fires, to see 
and smell w^hat you are burning. Has your worshiping 
here these few days made you any better ? Do you feel 
that you have gotten the victory over one evil? No! 
You have not taken the first step to do better, which is 
to keep this day holy. This day was appointed by God 
himself, a day of rest for all men, and a day on which 
men are to Avorship him wdth pure hearts, and to come 
before him, that he may examine their hearts, and cast 
out all their evil. This day is appointed for his minis- 
ters to preach to us Jesus, and to teach our dark and 
cloudy minds, and to bring them to the light." He here 
spoke of the Savior, and his dying to redeem the world; 
that now life and salvation are freely offered to all that 



WYANDOTT MISSION. 179 

will forsake sin and turn to God. He adverted to the 
judgment day, and the awful consequences of bein^ found 
in sin, and strangers to God. On this subject he was 
tremendously awful. He burst into tears : ho caught 
the handkerchief from his head, and wiped them from 
liis eyes. Many in the house sat as if they were 
petrified, while others wept in silence. Many of the 
females drew their blankets over their faces and wept. 
" Awful, awful day to the wicked!" said this thundering 
minister. "Your faces will look much blacker with 
your shame and guilt, than they do now with your 
paint." I have no doubt but God was with Mononcue 
on this occasion, and that many were convicted of sin 
raid a judgment to come. 

The head chief then said a few words. 

Between-the-logs requested them to give us an ansv/er 
on this great and important subject, but*not now. Said 
he, "If you do give it now it will be a weak one. You 
ought to study it well, and tliink seriously. It is of great 
moment; and afterwards we will hear your answer." 

The head chief then said, "We all speak one v/ord — 
that is, we all believe in our old Indian religion. But we 
will hold a council on your words, and call you again to 
this place, to hear our reply." All the chiefs then came, 
with many others, and shook hands with us ; and our 
meeting for the present ended. 

When we first entered the council house, I saw sitting 
among the chiefs a man with whom I had been acquaint- 
ed twenty-live years before, at the first settling of the 
Scioto valley, in 1797. I told the interpreter that I could 
make him remember me by circumstances that he could 
not well have forgotten. My father and others had lost 
their horses, and he was employed to go with another 



180 HISTORY OF THE 

man and myself to hunt them. We had not proceeded 
more than four miles until he was bit by a rattle-snake 
between the heel and ankle, his leggin not being tied 
down to his moccason. He immediately killed the snake, 
and then went a few steps and pulled up a weed resem- 
bling a flax stalk, only not so tall. He took the root, 
and chewed and swallowed some of it. The rest he ap- 
plied to the wound. In a few minutes he became very 
sick, and began to vomit, and throw up something green 
and stringy, like poison. He then made the second ap- 
plication, and the third; and in an hour went on his 
journey without any difficulty. The bite did not swell 
more than if he had been stung by a wasp or bee. This 
herb has a yellow root, about the thickness of a darning 
needle. The stalk is single, about nine inches long, and 
its leaves resemble those of the flax stalk. As soon as 
the interpreter told him tliis circumstance, he sat and 
looked at me for sometime, and at last came and shook 
hands with me, saying, "I now see in you the active 
boy, who was our companion in early life, all of which I 
well remember." He manifested great friendship for me. 

After this meeting was over, we returned to the agent's 
house. Brother John Hicks said to me on the way, " I 
have come all this distance to see myself, or what I once 
was. I have seen it in these poor Senecas; and hate 
myself and my former life, worse than I ever did before. 
I am, however, much more determined to forsake sin, 
and hold fast to the religion of Jesus Christ and his 
Book." 

Between-the-logs remained behind ; and in the evening 
brought with him one of the chiefs, my old acquaintance, 
Wiping-stick. From that time until late at night, these 
chiefs taught him Christ and him crucified. I confirmed 



WYANDOTT MISSION. 181 

all they taught, from the Bible. This man appeared to 
be perfectly convinced of the truth, and said he believed 
it was truth ; and left us, weeping and with a heavy heart. 

Between-the-logs told us that after we left, a Seneca 
chief came to him and told him that the head chief had 
not told the truth. "For he said, the chiefs all speak 
one word, and believe in the Indian god and religion. I 
do not ; and there are many others that do not believe it. 
We believe what you say is true ; and we want you to 
tell us more, that we may understand it." 

Sometime after I got home, T received a letter from the 
agent, stating that Wiping-stick, the chief, believed in the 
Christian religion. He gave as his opinion, that if the 
Wyandott chiefs would repeat their visits, the Senecas 
would yield and embrace the Gospel. 

We frequently visited the Delawares, on the Sandus- 
ky river, and labored with them. One of their chiefs, 
and some other individuals, embraced Christ and him 
crucified. 

16 



182 HISTORY OF THE 



CHAPTER VIIL 

Quarterly meeting held July CGtli, 1823, in the woods — Love 
feast — 'Speech of Betwecn-the-logs — -Good eflbcts of the meeting — 
The school — Formed on the manual labor plan — Classification and 
employ of the boys — Of the girls — Bishop M'Kendree's visit — He 
teaches the boys to hoe — His letter to T. Mason — Mr; Johnston*s let- 
ter — The Bishop visits and instructs the Indians at their houses — 
Interesting conversations with tliem — Religion can civilize savage 
men — Attempts of the government agents to purchase the Wyandott 
reservation — Speech of a chief on the occasion — The whites steal 
their horses — Expedient to remedy this — Journal of their doings in 
council kept in writing — Regulations concerning marriage and di- 
vorce — Extract from their journal — Laws respecting drunkenness — 
Case of a young man — Good effects of religion on its professors — 
Treatment of the children — ]\Tanncr of convincing the Indians of 
the truth of religion — G. R. Jones' letter. 

On the 26lli of July, 1823, we held our quarterly 
meeting at a place previously prepared in the woods, 
near the mission house. On Saturday about two hun- 
dred Indians were encamped on the ground. We com- 
menced our meeting without much prospect of success. 
On the morning of the Sabbath, at 8 o'clock, the people 
surrounded the stand ; and I read and had interpreted the 
fourth chapter of the first epistle of John. We then 
bowed before the throne of God's mercy, and implored 
his blessing. After the bread and water were distributed, 
we commenced the exercise of telling what God had done 
for lis. Amongst the rest, brother Between-the-logs also 
arose, and with a countenance beaming with joy, spoke 
in the following eloquent strain, wliich liad an astonish- 
ing effect on the congregation : 

" My brothers and sisters, I do not rise this morning 
Jo tell you the feats of my past life as a warrior or liun- 
ter, or the feats of my ancestors : but I rise to tell you of 



WYANDOTT MISSION. 183 

the sweetness of religion, and the unspeakable joy I feel 
in laboring in its cause. Here, under these lofty oaks, 
(for^here once stood an Indian village,) is the place that 
gave me birth. They are my fostering parents ; for un- 
der their lofty and spreading branches I spent my juve- 
nile years, in all the vanities and follies of Indian youth. 
Among the groves of this forest, I have spent the whole 
career of my life. But in all this time, I was ignorant 
and in gross darkness. I had not at that time heard the 
name of Jesus, nor did my tongue learn to lisp his praise. 
My mind had not conceived an object so dear — a name 
so precious — the sound of which now makes my soul 
expand, and warms my heart with a flame of love. 
Brethren, my feelings overwhelm. me at this time — they 
will not allow me to say much. But suffer me to add, 
that under these shady groves I am determined to finish 
my course, laboring in the cause of my Divine Master. 
I humbly confess my life is not perfect ; that I am still 
liable to err, and feel a pronencss to evil. But I desire 
to do my Master's will, and meet you and all the friends 
of Jesus in our Father's home above." 

This was truly a time of God's mercy. The whole 
assembly were over-awed by the power and glory of God. 
About one hundred came forward to the communion ta- 
ble ; and there, in the most humble and solemn manner, 
partook of the emblems of Christ's body and blood. 
The heathen party stood and wept, v/hile they looked at 
their friends thus piously making a dedication of them- 
selves to God. At night, we invited the mourners fo 
come forward, and be prayed for. Many came, and v/ith 
strong cries and prayers, plead the merits of Jesus Christ. 
Some experienced salvation through his name. The next 
morning, after breakfast, the trumpet summoned us again 



184 HISTORY OF THE 

to the place of prayer. We then administered baptism 
to the new converts and some infants. Several were ad- 
mitted on trial; and after an exhortation, we parted, with 
fresh resolutions to try to live more for God than we ever 
had done. 

This was a season never to be forgotten. Here in- 
deed, the wilderness blossomed, and the solitary places 
were made glad : while the Spirit of God, like a well of 
living water, was springing up in every renewed heart 
unto eternal life. The work was carried on in the prayer 
and clsss meetings, and in private families : so that in al- 
most every cabin was heard the sound of prayer and 
thanksgiving. Sinners were converted — backsliders re- 
claimed, and some that had grown lukewarm revived. 

It will now be expected from, me to state something of 
the school. This was founded on the system of manual 
labor ; and we used our best exertions to make it accom- 
plish the purposes for which it was established. The 
boys that were old and large enough, were taught the art 
of farming, and the girls house-work, sewing, knitting, 
spinning, cooking, &c. For this purpose, as well as for 
order, every child was put in a class. The eighteen 
oldest boys were put into six classes of three in each. 
Through the winter, each class worked one day in every 
week on the farm, with the work hands : so that each 
boy worked one day in every week, besides many other 
duties; such as cutting v/ood, making fires, and feeding 
stock. The smaller boys were classed also, and had to. 
carry water, help to feed, and take care of the cows and 
calves. The very small boys were employed in getting 
chips for the fires. The girls were also classed to do the 
work of the family, with a white girl at the head of their 
class. These classes changed weekly* and were- engaged 



WYANDOTT MISSION. 1^5 

in cooking, washing, sweeping the house, making beds, 
spinning, knitting, weaving, &c. All knew in the morn- 
ing, without being told, what was their employment for 
the day, and what would be expected from them. The 
Indian boys did not like to labor at first; but instead of 
force, stratagem was used. When I went out to work, I 
almost always divided the hands and the work. Then I 
had no difficulty, for each would do his best to excel the 
others. This I did in rolling logs, and hoeing corn. We 
had now about sixty in the school. 

Bishop M'Kendree paid us a visit in June, 1823, an 
account of which is contained in his letter, dated at Chil- 
licothe, Ohio, August 13, 1823, in the Fifth Annual Re- 
port of the Missionary Society, for 1824. There is also 
one from Col. John Johnston, Indian agent, in the same 
report. Both are given hereafter. 

The great interest taken in the mission and school, by 
this wise and good man, was most manifest in the manner 
in which he accommodated himself to the Indians and 
their children. It was the season when we were busily 
engaged in cultivating our corn, of which we had about 
fifty acres ; and besides three plows, we could furnish 
twenty-one hoes. Never did I see boys more elated 
than when the worthy Bishop took up his hoe, and start- 
ed for the field, saying, " Boys, come on." He marched 
before, and we followed after him. When we got out, 
he chose his Indian boy, called William M'Kendree, and 
put him on the row next to himself, that he might, by 
example, teach him to work within bounds. Never did 
I see Bishop M'Kendree more in his element than when, 
in person, he was teaching those Indian boys to work, 
although I was afraid he would do too much. He fre- 
quently gave them lectures on the economy of human 

16* 



1S6 HISTOKT OF THE^ 

life ; and many interesting motives he set befoi'e them t& 
induce them to be religious and industrious. 

The following is the letter from Bishop M'Kendree. 
(See Methodist Magazine, vol. vi, p. 393.) 

"TO THE REV. THOMAS MASON, CORRESPONDING SECRETA-^ 
RY OF THE 'MISSIONARY" SOCIETY OF THE METHODIST 
EPISCOPAL CHURCH.' 

" C/iilHcothe, Ohio, August 13, 1823. 

"Reverend and Dear Sir: — Being persuaded that 
I could render more effectual service, by visiting the 
frontier settlements in the western country, and especiall}'" 
the Indian mission, than by continuing my tour to the 
north, I availed myself of the company of the preachers 
from the Baltimore Conference, who were going west of 
the mountains, and accordingly set out with them, having 
no one to travel with me, and my afflictions rendering it 
improper for me to travel alone. 

"I reached the state of Ohio on a lame horse, unfit to 
carry me farther. However, a worthy friend, brother 
John Davenport, of Barnesville, furnished a horse, took 
the expense of the journey on himself, and accompanied 
me to the mission arid back to New Lancaster^ a journey 
of about three weeks. 

"Our missionary establishment is at Upper Sandusky, 
in the large national reserve of the Wyandott tribe of 
Indians, which contains one hundred and forty-seven 
thousand eight hundred and forty acres of land ; being in 
extent somethinor more than nineteen miles from east to 
west, and twelve miles from north to south. Through 
the whole extent of this tract, the Sandusky winds its 
course, receiving several beautiful streams. This fine 
tract, with another reservation of five miles square at the 



WYANDOTT MISSION. 187 

Big Spring, head of Blanchard's river, is all the soil that 
remains to the Wyandotts, once the proprietors of an ex- 
tensive tract of country. The mission at Upper Sandus- 
ky is about sixty-five or seventy miles north of Columbus,, 
the seat of government of Ohio. To the old Indian boun- 
dary line, which is about half way, the country is pretty 
•well improved. From thence to the Wyandott reserve, 
the population is thinly scattered, the lands having been 
but lately surveyed and brought into market. 

"On Saturday, the 21st of June, about ten o'clock in 
the morning, we arrived safe, and found the mission fam- 
ily and the school all in good health; but was much 
fatigued myself, through affliction and warm weather, 
which was quite oppressive to me in crossing over the 
celebrated Sandusky plains, through which the road lies. 

"In the afternoon, we commenced visiting the schools, 
and repeated our visits frequently during the five days 
which we staid M'ith them. These visits were highly 
gratifying to us, and they afforded us an opportunity of 
observing the behavior of the children, both in and out of 
school, their improvement in learning, and the whole or- 
der and management of the school; together with the 
proficiency of the boys in agriculture, and of the girls in 
the various domestic arts. They are sewing and spin- 
ning handsomely, and would be weaving, if they had 
looms. The children are cleanly, chaste in their man- 
ners, kind to each other, peaceable and friendly to all. 
They prompdy obey orders, and do their work cheerful- 
ly without any objection or murmur. They are regular 
in their attendance on family devotion and the public 
worship of God, and sing delightfully. Their proficien- 
cy in learning was gratifying to us, and is well spoken of 
bv visitors. If they do not sufficiently understand what 



188 HISTOUY OF THE 

they read, it is for the want of suitable books, especially 
a translation of English words, lessonSy hymns, &;c., into 
their own tongue. 

*' But the chansfe which has been wrought anions the 
adult Indians, is v/onderful ! This people, ' that walke^I 
in darkness, have seen a great light. They that dwelt in 
the land of the shadow of death, upon them hath the light 
shined.' And they have been 'called from darkness 
into the marvelous light' of the Gospel. To estimate 
correctly the conversion of these Indians from heathen- 
ish darkness, it should b-e remembered that the Friends 
(or Quakers) were the first to prepare them in some de- 
gree for the introduction of the Gospel, by patiently con- 
tinuing to counsel them, and to afTord them pecuniary aid. 

" The first successful missionary that appeared among 
them, was Mr. Stewart, a colored man,^ and a member of 
our Church. The state of these Indians is thus descri- 
bed by him, in a letter to a friend, dated in June last : 

"'The situation of the Wyandott nation of Indians, 
when I first arrived among them, near six years ago, 
may be judged of from their manner of living. Some of 
their houses were made of small poles, and covered with 
bark : 'Others of bark altogether. Their farms contained 
from about two acres to less than half an acre. The 
women did nearly all the work that was done. They 
had as many as two plows in the nation ; but these 
were seldom used. In a word, they were really in a 
savage state.' 

"But now they are building hewed log houses, with 
brick chimneys, cultivating their lands, and successfully 
adopting the various agricultural arts. They now mani- 
fest a relish for, and begin to enjoy the benefits of, civili- 
zation; and it is probable that some of them will, this 



WYANDOTT MISSION. 189 

year, raise an ample support for their families^ from the 
produce of their farms. 

"There are more than two hundred of them who have 
renounced heathenism, and embraced the Christian relior- 
ion, giving unequivocal evidence of their sincerity, and 
of the reality of a divine change. Our missionaries have 
taken them under their pastoral care, as probationers for 
membership in our Church; and are engaged in instruct- 
ing them in the doctrine and duties of our holy rehgion; 
though the various duties of the missionaries prevent 
them from devoting sufficient time for the instruction of 
these inquirers after truth. But the Lord hath mercifully 
provided helpers, in the conversion of several of the in- 
terpreters, and a majority of the chiefs of the nation. 
The interpreters, feeling themselves the force of divine 
truth, and entering more readily into the plan of the Gos- 
pel, are much more efficient organs for communicating 
instruction to the Indians. Some of these chiefs are men 
of sound judgment and strong penetrating minds; and 
having been more particularly instructed, have made 
great proficiency in the knowledge of God and of divine 
truths; and being very zealous, they render important 
assistance in the good work. The regularity of conduct, 
the solemnity and devotion of this people,. in time of di- 
vine service, of which I witnessed a pleasing example, is 
rarely exceeded in our own worshiping assemblies. 

"To the labors and influence of these great men, the 
chiefs, may also, iri some degree, be attributed the good 
conduct of the children in school. Three of the chiefs 
officiate in the school, as a committee to preserve good 
order and obedience amonof the children. I am told that 
Between-the-logs, the principal speaker, has lectured the 
school children in a very able and impressive manner, on 



190 HISTORY OF THE 

the design and benefit of the school, attention to their 
studies and obedience to their teachers. This excellent 
man is also a very zealous and a useful preacher of right- 
eousness. He has, in conjunction with others of the 
tribe, lately visited a neighboring nation, and met with 
encouragement. 

" On the third day after our arrival, we dined with Be- 
tween-the-logs and about twenty of their principal men, 
six of whom were chiefs, and three interpreters^ and 
were very agreeably and comfortably entertained. After 
dinner we were all comfortably seated, a few of us on 
benches, the rest on the grass, under a pleasant grove of 
shady oaks, and spent about two hours in council. I re- 
quested them to give us their views of the state of the 
school; to inform us without reserve of any objections 
ihey might have to the order and management thereof, 
and to suggest any alteration they might wish. I also 
desired to know how their nation liked our religion, and 
how those who had embraced it were prospering? 

'* Their reply was appropriate, impressive and digni- 
fied, embracing distinctly every particular inquiry, and in 
the order they were proposed to them. The substance 
of their reply v;as, that they thought the school was in a 
good state and very prosperous ; were perfectly satisfied 
with its order and management, pleased with the superin- 
tendent and teachers, and gratified with the improvement 
of the children. It was their anxious wish for its perma- 
nence and success. They gave a pleasing account of 
those who had embraced religion, as to their moral con- 
duct and inofiensive behavior, and attention to their relig- 
ious duties. They heartily approved of the religion they 
had embraced, and were highly pleased with the great 



WYA\DOTT MISSION. 191 

and effectual reformation which liad taken place anion"' 
them. 

'- In the close, they expressed the high obligations they 
were under to all their kind friends and benefactors; and 
in a A'ery respectful and feeling manner, thanked their 
visitors, and the superintendent and teachers, for their 
kind attention to themselv^es and to tlieir children ; and 
concluded with a devout wish for the prosperity and eter- 
nal happiness of them and all their kind friends. It was 
an affecting scene ; and tears bespoke their sincerity. 

"In this school, there are Indian children sent to it 
from Canada. Others, which were lately sent, were de- 
tained and taken into another school, at the Rapids of the 
Maumee, under the direction of the Presbyterians. An 
apology was written by the superintendent thereof to 
ours, stating that the detention was made on the pre- 
sumption that our school was full, &c. 

" When we reflect upon the state of the Wyandotts, 
compared with their former savage condition, we may 
surely exclaim, 'What hath God wrought!' 'The 
parched ground hath become a pool, and the thirsty 
land springs of water, the wilderness and the solitary 
place is made glad, and the desert blossoms as the rose.' 
The marks of a genuine work of grace among these sons 
of the forest, accords so perfectly with the history of the 
great revivals of religion in all ages of the Church, that 
no doubt remains of its being the work of God. 

"That a great and effectual door is opened on our 
frontier, for the preaching of the Gospel to the Indian 
nations which border thereon, and that we are providen- 
tially called to the work, I have no doubt. The only 
question is : are we prepared to obey the call ? The suc- 
cess of our missionary labors does not depend on the in- 



192 HISTORY OF THE 

terference of miraculous power, as in tke case of the 
apostles, but on the ordinary operations and influences of 
the Holy Spirit, through the instrumentality of a Gospel 
ministry, supported by the liberality of a generous people. 

"We have lately received an invitation from a distin- 
guished officer of the government, to extend our mis- 
sionary labors to a distant nation of Indians. A gentle- 
man of this state, (the late Gov. Worthington,) who has 
visited New Orleans, has taken a deep interest in its fa- 
vor ; and from the great increase of population from oth- 
er states, and the great probability of doing good at least 
among them, he urges another attempt. And from his 
influence, his ability and disposition to minister to its 
support, we entertain a hope of success. 

"From a general view of our missions, and of what 
the Lord is doing by us, we certainly have abundant 
cause to ' thank God and take courage,' and to persevere 
faithfully and diligently in the great work ; looking to the 
great Head of the Church, that he may bless 'our labors 
and crown them with success. 

" Yours in the bonds of the Gospel of peace, 

" William M'Kendree." 

The following letter from Mr. Johnston, the Indian 
agent, will furnish a strong argument in favor of the 
mission. It is copied from the Methodist Magazine, for 
October, 1823, p. 396: 

"EXTRACT OF A LETTER FROM JOHN JOHNSTON, ESQ., 
AGENT FOR INDIAN AFFAIRS, TO BISHOP m'kENDREE. 

" Upper Sandusky, August 23, 1823. 
"Sir: — I have just closed a visit of several days, in 
attending to the state of the Indians at this place, and 



WYAXDOTT MISSION. 193 

have had frequent opportunities of examining the pro- 
gress and condition of the school and mission, under the 
management of the Rev. James B. Finley. The build- 
ings and improvements of the estabhshment, are substan- 
tial and extensive, and do this gentleman great credit. 
The farm is under excellent fence, and in fine order ; 
comprising about one hundred and forty acres, in pasture, 
corn, and vegetables. There are about fifty acres in corn, 
which, from present appearances, will yield three thous- 
and bushels. It is by much the finest crop I have seen 
this year, has been well worked, and is clear of grass 
and weeds. There are twelve acres in potatoes, cab- 
bages, turneps, and garden. Sixty children belong to the 
school, of which number fifty-one are Indians. These 
children are boarded and lodged at the mission house. 
They are orderly and attentive, comprising every class, 
from the alphabet to readers in the Bible. I am told by 
the teacher, that they are apt in learning, and that he is 
entirely satisfied with the progress they have made. 
They attend with the family regularly to the duties of 
religion. The meeting house, on the Sabbath, is numer- 
ously and devoutly attended. A better congregation in 
behavior, I have not beheld ; and I believe there can be no 
doubt, that there are very many persons, of both sexes, in 
the Wyandott nation, who have experienced the saving 
effects of the Gospel upon their minds. Manv of the 
Indians are now settling on farms, and have comfortable 
houses and large fields. A spirit of order, industry, and 
improvement, appears to prevail with that part of the na- 
tion which has embraced Christianity, and this consti- 
tutes a full half of the whole population. 

"I do not pretend to offer any opinion here, on the 

practicability of civilizing the Indians under the present 

17 



194 HISTORY OF THE 

arrangements of the government ; but having spent a con- 
siderable portion of my life in managing this description 
of people, I am free to declare, that the prospect of suc- 
cess here is greater than I have ever before witnessed ; 
that this mission is ably and faithfully conducted, and has 
the strongest claims upon the countenance and support of 
the Methodist Church, as well as the Christian public at 
large. 

"I am authorized and requested, by this nation in 
council, to present to the conference, and through them, 
to the members of the Church, their thanks for the aid 
and assistance rendered unto them, by the mission fami- 
ly, in their spiritual and temporal affairs. From personal 
observation, together with the opinion of the sub-agent 
and interpreters, I am induced to request, that the con- 
ference will be pleased to continue Mr. Finley and fami- 
ly in the superintendence of the school and mission. 
Let it not be believed that I make this request from any 
partiality, favor, or affection. It arises from a conviction 
of his qualifications for the duty. 

" I am, (fee, &c., John Johnston, 

" J] gent for Indian Jiff air sJ''^ 

The Bishop spent part of his time in visiting the Indi- 
ans at their houses, instructing them, and inquiring into 
their spiritual and temporal affairs. By these means he 
made himself acquainted with the state of the mission, 
and was the better able to give advice concerning what 
was best to be done. He also endeared himself to the 
Indian families, by eating at their tables, and conversing 
with them on experimental religion and their progress in 
godliness. 

On one occasion, in conversing with one of them, the 



"WYANDOTT MISSION. 195 

Bishop asked, " Have you any temptations to go back 
to your former course of life ?" The answer was, " Yes, 
I have many : both from within and without. Often the 
devil throws many in my way, but I resist them by pray- 
ing to God. A few weeks ago, just as I was starting 
for meeting, a large hawk came and made an attack on 
my chickens. I took down my gun to shoot him, but re- 
membered that it was the Sabbath, and that if I shot him 
it would be a bad example. I then took my bow and 
arrow, and shot him. The next Sabbath, another hawk 
came in the same way. and I killed him likewise. The 
third Sabbath the devil sent a third one, and I began to 
think that it might be a temptation to break the Sabbath. 
So I let that one alone, and there has been none since. 
I found it was no matter what means the devil employed, 
provided he can but get us to do wrong." 

On another occasion, the Bishop asked him how he 
obtained religion. "Why," said the Indian brother, " I 
always thoug-ht I had relio^ion, until I went to hear the 
missionary preach, and his "svords made me very uneasy 
in my heart. But he told us we must pray to the ' Great 
Spirit' for help, and not rest until we felt that our hearts 
M^ere made happy. When I came home, I sat down in 
my house, and thought if I die, w-here shall I go? My 
heart got very sick, and then I went into the woods and 
prayed to God for help. All at once my heart got easy ; 
I felt no pain, and I found out what was the matter : 
My heart ^vvas hungry, and Avhen it was fed it got quiet, 
just like a little child. I then went home and sat down, 
and said to my heart, '■ You will not get hungry soon.' 
But it was not a long time until I felt bad again. I then 
went to the same place, and prayed for God to feed my 
poor hungry heart again. He did so, and I went away 



196 HISTORY OF THE 

easy. But it soon became hungry again. I went back, 
as before, and said, 'I have the most hungry heart of any 
man;' but thanks to the Great Spirit, he feeds it for noth- 
ing whenever I go to him. He makes me happy, and 
feeds my heart whenever it wants to eat ; and I find I 
grow stronger and stronger. At first I could take but 
little milk ; but now I can take both milk and meat, so 
that I hope at last to get to heaven." 

Another one, being asked how his relig-ion wore, re- 
plied, "Why brother, religion wears better than my 
coat, and is made of more lasting stuff: for my coat 
wears out, and gets into holes ; but the longer I wear re~ 
ligion the better it is. It gets thicker, warmer, and 
stronger, and I think it will last me through this world 
of sin and trouble, and help me into a better one than 
this." 

The Bishop left us in good spirits, and, I believe, well 
satisfied with the- success. o£ the mission)^ 

This was a very prosperous year for the missionary 
establishment, and fully proved that our present plan was 
the most successful one in bringing these people of the 
forest to a state of civilization. The theory of pjist years, 
was, that Indians could not be christianized until they 
were civilized, and that they must first be taught the art 
of agriculture, and be brought to its habits, before it was 
of any use to try to teach them the doctrines of the Gos^- 
pel of Christ. But all attempts of this kind have failed ; 
for after all the expense of labor and money, which was 
not a little, they remained savage still. But let an Indian 
be converted to God, and then he is civilized. There is 
nothing that can civilize a man but leligion and its influ- 
ence. So far as my experience lias gone in this m.atter, 
it leads me to believe that there is as much encauragemeat 



WYANDOTT iMISSIOX. 197 

to preach the Gospel to Indians, as to a people that have 
sat under its sound, and have rejected its offers, and re- 
fused to obey its precepts ; for when the Indian has 
been brought to feel and experience the benefits of the 
grace of God in conversion, he is, in general, as faithful 
and conscientious in his obedience to its precepts, as 
white men are, and much more docile and peaceable. 
The only important difficulty in making all Indian mis- 
sions successful, will be the want of proper and easy 
means of communicating instruction. We want an in- 
terpreter of their language, fully capable of translating 
from ours to theirs, which want is the greatest obstruc- 
tion to the universal spread of the Gospel amongst the 
American Indians. The proof of this is fully given in 
the extensive revivals of religion anrongst them at San- 
dusky. White men have done more to prevent the con- 
version of the Indian nations than all their habits, or 
ignorance, or prejudice have done. The influence of 
traders and agents has been, in many instances, exerted 
against their becoming Christians, or even adopting the 
habits of civilization, for fear of losing their source of 
gain. 

I once heard an agent of the government trying to per- 
suade the Wyandotts to sell their homes. He told them 
how much their Great Father, the President, loved them, 
and what he would do for them, if they would but con- 
sent to sell or exchange their land for land west of the 
Mississippi ; that he would give them land the white 
men would not want, and then he would spread a belt of 
land sixty miles wide, between them and the M^hite men, 
so that they should never come over to them ; and that 
he would move them to it, and it should be theirs for ever. 

One of our chiefs, who had been accustomed to these 

17* 



198 HISTORY OF THE 

fair promises, told him that he did not believe any thing 
the President said, for he had told them so many lies al- 
ready. " He promised the same thing to us at our last 
treaty : that if we would sell all but this reservation, he 
would protect us from the encroachments of the whites, 
and keep us in peace, and never ask us to sell another 
foot of our land. This was not ten years ago ; and now 
you are at your old trade of trying to drive us away 
again. Besides, it would be no better if we were yon- 
der ; for there is no land or swamp so poor, but white 
men will want it ; and if the President did not fulfill his 
word here, will he do it yonder? No I You white men 
never will be satisfied until the blue water of the great 
lakes, in which the sun sets, has drank the last drop of 
Indian blood. Here are our homes ;. and we are now 
beginning to live comfortably. The Lord has begun a 
good work amongst us.. Our children are learning to 
read, and we hope will make good men. Here, too, are 
the graves and bones of our fathers, our wives, and our 
children; and we may as well die and be buried with 
them, as to go back into the woods, and again sink into 
savage life, from which we have emerged a little. The 
half of our weakly women and sickly old folks would 
die on the road ; and we should have to bury them before- 
we could reach the new country. Then we should be 
without food, for there is not much game ; and we should, 
nearly all perisli^." 

The expense of the mission this year was sustained 
partly by the Missionary Society of the Methodist Epis- 
copal Church, and the balance was made up by the Phil- 
adelphia Missionary Society, and other societies, and in- 
dividual collections. The total amount of expenditures 
this year, including improvements on the farm,, the pay- 



WYANDOTT .MISSIOX. 199 

ment of missionaries, and all the expense of clothing- and 
feeding between fifty and sixty children, was two thous- 
and two hundred and fifty-four dollars and fifty-four cents. 
The total received was two thousand one hundred and 
sixty dollars and seventy-six cents ; leaving a deficiency 
of ninety-three dollars and sixty-eight cents. 

This 3'ear I made application to the Secretary of War, 
for an appropriation of part of the sum of ten thousand 
dollars, put at his disposal by Congress for the improve- 
ment of the Indians, and received an order to draw on 
him for five hundred dollars, in quarterly installments, to 
be applied to the benefit of the school ; but no part of it 
was received for this year's appropriation. By referring 
to the letter of Bishop M'Kendree, and that of John 
Johnston to him, it will be seen what the prospect of this 
mission was at the end of the conference year for 1823. 

It was a prosperous year, every way, to the nation ; 
but difficulties arose from the want of civil regulations to 
adjust difficulties, and to give every man his due. In or- 
der to prevent disputes about their cattle and hogs, I pro- 
posed to make a book, and keep a record of all their ear 
marks. This being agreed to in council, they brought 
their ear marks, and I recorded them in the book of 
record. 

Much trouble arose from the straying of their horses ► 
Many were stolen also, and it was difficult to prove them, 
as an Indian was not allowed by his oath or affirmation 
to prove his own horse, when either strayed or stolen ; 
so that they suff'ered great inconvenience and loss of 
property. The laws of the United States forbade any 
person to buy an Indian horse without the consent 
of the Indian agent. But the difficulty \vas to prove 
that it was an Indian horse,. To remedy this, I proposed. 



200 HISTORY OF THE 

to the council that they should have a national brand ; 
that every Indian horse should be branded with it, and 
this would prove, without any other evidence, that the 
horse bearing it was theirs. So they adopted as their 
brand a large "0," with a " W" in the middle of it, 
which brand was made upon the left hip. This was ad- 
vertised in all the papers near, as the national brand of 
the Wyandotts. This was a great relief, for we could 
tell a Wyandott horse wherever he was seen ; and if any 
one traded with an Indian for a horse without the certifi- 
cate of the agent, he made himself liable to a prosecu- 
tion in the United States District Court. 

I then proposed to the council to have a journal kept 
of their acts in council, and published to the nation. 
To this they also agreed. I kept this journal for every 
council which I attended in person. This I thought 
would be the means of introducing something like rule 
and law among them, and of teaching them the notion 
of government. A book was also kept for the record of 
marriages. 

It was not long after the introduction of these regula- 
tions, until a woman and her husband fell out and parted. 
She was not a member of the Church, and soon took up 
with another man, according to the former Indian usage ; 
but as the deserted husband belonged to the Church, I 
M'as called on to know what he must do : whether he 
must remain without a wife, or have the privilege of 
marrying again. I now saw this was the time to take a 
stand against their old Indian habits ; and also to do jus- 
tice to the injured person. Therefore, I called a council 
of all the chiefs, leaders, and official men in the Church, 
and others who were in good standing in the nation, and 
laid the case of young Punch (for this was his name) 



WYANDOTT MISSION. 201 

before them. I then took my Bible, and showed them 
that marriage was appointed by God ; that a man should 
have but one wife, and they were bound by the law of 
God to live together until death parted them. I then 
gave the reasons for this law: 1st. It was for their own 
good, because a number of Avives would create jealousy 
and cause quarrels. 2d. For the purpose of raising their 
families, the helpless children being dependent on their 
parents, and God saw that for this purpose, it \vas best 
for man to have but one wife. 3d. For the orood of so- 
ciety. I showed also that there was but one crime for 
which a man could put away his wife with the approba- 
tion of God, or a woman her husband: and that crime 
was adultery. I told them as this was the first ease of 
the kind that had occurred, it was best for us to make a 
proper rule by which all future cases might be determin- 
ed. My advice was, that the chiefs and leaders of the 
Church should appoint a day, to hear this young man in 
his complaint against his wife ; and that she should be 
notified to appear and defend herself against the crimes 
charged upon her, in the presence of the council ; and if 
he should prove that his wife had committed adultery, or 
had gone oflf with another man, and lived with him, they 
should ffive him a written certificate that he was free from 
his marriage contract, and that he might maiTy again. 
But that neither she, nor the man with whom she lived, 
could have any privileges in the Church, or be lawfully 
married by any minister in the Church, for the Scriptures 
forbid it ; and unless she separated from him and all oth- 
er men, and repented of the former crime, she and her 
paramour must be lost for ever, for his guilt was con- 
demned in the same way, as the word of God express- 
ly says that none such shall enter the kingdom of heav- 



202 HISTORY OF THE 

en. The subject being new, was entered upon with care 
and close examination. But after they had the word of 
God on the matter, they agreed that it was just and right. 
They proceeded and examined the case, found the young 
woman guilty, and granted the young man a divorce. 

This circumstance was of much benefit to the marriage 
institution. The woman afterwards made application to 
be married, but was refused; and then to join the 
Church, but was also refused. This was the only di- 
vorce which was granted, there being no other applica- 
tions during my stay with them. 

For the purpose of showing their views and proceedings 
in the council for governing their people, I will give the 
following transcript of the Journal of the Council, as it 
now lies before me : 

"At a council of the chiefs of the Wyandott nation, 
held May 2d, 1825: present, Warpole, Between-the- 
logs, John Hicks, Mononcue, Peacock, and George 
Punch : 

"A request was made to the chiefs, by many of the 
men of the nation, to have seventy thousand bricks made, 
for the purpose of giving those who wish to build good 
houses and chimneys, the opportunity of doing so; and 
after taking the subject under consideration, it was — 

" ]. Resolved, by the Chiefs in Council, That J. B. 
Finley be authorized to employ some person to make 
and burn seventy thousand bricks : Provided, he can 
have them made at a cost not exceeding three dollars per 
thousand, in the kiln. 

"2. Resolved, That J. B. Finley is hereby authorized 
to make the best contract he can with some competent 
person, to attend the Indian mills for two years : Provi- 



WYANDOTT MISSION. 203 

ded, the expense of wages sliall not exceed three hun- 
dred and seventy-five dollars per year. 

" 3. Resolved, by the Chiefs in Council, That we will 
not divide our annuities to any one that is less than quar- 
ter blood Wyandott. 

"4. Resolved, by the Chiefs of the TVyandoft nation 
in Council, That, whereas, some of our people are still 
in the practice of getting drunk, and the lives of some of 
our white neighbors have been put in jeopardy, as well 
as the lives of our own people : Therefore, to put a stop 
tx) this great evil, we are resolved, after the full publica- 
tion of this resolution, that if any person belonging to 
this nation shall be found in a state of intoxication, and 
shall put the life of any person in jeopardy, or shall 
draw any unlawful weapon on them, or threaten or dis- 
turb any family, or any individual, upon the complaint of 
such injured person, and proof of the fact, the person so 
offending shall forfeit his share of the annuities, or any 
part thereof, as the council may direct or think proper, 
or such other punishment as their crime may deserve ; 
and the money so forfeited shall go into the public fund 
of the nation." 

These are some of the first regulations entered into by 
the chiefs, and they were approved of by the better part 
of the nation ; but some of the drunken, savage party 
made strong objections to them, because they were like 
the white man's laws, and did not suit Indians. I was 
present when this last regulation was made public. The 
cause that produced this regulation, as stated by the 
chiefs, was this : One of their young men became in- 
toxicated, and committed some depredations on a white 
family on the Maumee river, and stole a horse, which 



204 HISTORY OF THE 

they made him give up, and pay the damages. The 
chiefs insisted that if they did not do something to pre- 
vent these things, the whites would put their laws in 
force, and then they would have to go to the Penitentiary 
or be Imng; and it was best for them to try and prevent 
such evils, by taking the law into their own hands. 

This conference year closed at the sitting of the Ohio 
Annual Conference, held in Urbana, in September, 1823. 
Much good was effected this year by the Rev. Charles 
Elliott, who spent the last six months in traveling through 
the districts and circuits, awakening in the minds of the 
preachers and people a missionary spirit. Rev. Jacob 
Young, and many others, did much, and manifested a 
laudable zeal for the prosperity of this mission. 

The labors of this year, and the improvement made 
in this nation, both in a temporal and moral point of 
view, clearly proved that Christianity must always pre- 
cede civilization; and the great question, " Can the abo- 
riginals of this country be civilized?" was pretty well 
settled ; for surely no people ever made greater advances 
in the same length of time. A spirit of industry and 
laudable emulation to build good houses, and improve 
their farms, and to increase their stock, seemed to prevail 
through the nation. Several good hewed log houses, 
with shingled roofs and brick chimneys, were erected 
this season; and the habit of drinking spirits was very 
much diminished. Peace, with her balmy wings, seem- 
ed to hover over this once sunken and ruined people. 
The influence of religion never was more clearly seen in 
all its saving influence : and the God of Jacob seemed to 
dwell again in the tents of Israel. Those very Indians, 
who were considered the outcasts of the earth, who 
lived in the benighted forest, where superstition, ignor- 



WYANDOTT MISSION. 205 

;mcc, and licaliien barbarity, have, from lime immemo- 
rial, held their gloomy sway: these have seen the light 
of the Sun of Righteousness. They hear and bless the 
name of Jesus, so precious to all believers. Here is a 
.small cloud of witnesses that God has power on earth to 
forgive sins. See the man of the forest, who but a short 
time since, was sacrificing his dogs, venison, corn, tobac- 
co, &c., now preaching Jesus and the resurrection. Hear 
him teaching his children to pray, and love God and all 
men ; and see the altar of family prayer erected in almost 
every cabin and wigwam. 

We found in the Indian character a great sense of in- 
dependence, and a strong opposition to any thing that 
looked like slavery or subjugation. They glory in their 
native liberty ; and for a person to t;how any thing like a 
feeling of superiority, was the most effectual way to bar 
all access to them. This principle is even cultivated and 
strongly felt in their children. They seldom use corpo- 
real punishment, believing it to be too great a degrada- 
tion; and those that patiently submit to it are counted 
no better than a dog. When they chastise their chil- 
dren they most generally dip them in the water, or else 
pour water on them until they submit. All the time I 
had the charge of these children, I never used the rod 
but once. Others differed from me in their method of 
governing, by chastising wdth the rod; but I believe it 
never had any good effect. I used to take them by 
themselves, with the interpreter, and set before them 
their crime ; tell them how much it grieved me and their 
parents and teacher, to see them so bad ; that their course 
of conduct would always have a tendency to make their 
good comrades think less of them, and the nation would 

hold them in contempt; that when they grew up to be 

18 



206 HISTORY OF THE 

men and women, they would be thought nothing of, but 
always be treated as vagabonds ; and that if they continu- 
ed to disobey, I should be under the necessity of calling 
the school committee together, and laying their cases 
before them, they having the full power to expel them 
from the school ; and tliis expulsion would be a disgrace 
to them as long as they lived, and they would be re- 
proached w ith it, even when they grew np to be men and 
women ; that they were too bud to live in society, and 
would be driven, like dogs, out of it; and last of all, I 
told them the Great Spirit would be angry with them, 
and bring them to an account for such bad conduct; and if 
they persisted in such a course, they would finally be pun- 
ished in hell, with all the disobedient and wicked, for ever. 

I do not now recollect that this course was ever unsuc- 
cessful, but it often brought the transgressor to penitence 
and tears ; and I am fully persuaded that I could do more 
with these boys and young men than any other person. 
They looked upon my course with them as the fruit of 
my love and esteem for them, and the great interest I had 
in their welfare. But a contrary course only excited a 
spirit of obstinacy and revenge, and had a very bad effect 
on the older ones. It gave the savage party room to talk 
and say, "See! your children are beat like dogs ; and 
they intend to make slaves of them." This course of 
whipping was not often pursued, and it never did any 
good. 

It is impossible for any man, no matter v/hat his abil- 
ities are, to have access to, or exert any good influ- 
ence amongst the Indians, unless he can come down and 
associate with them in a very friendly way ; for if he 
keeps at a distance, or shows any coldness or reserve of 
friendship, he can have no access to them. They will 



WYANDOTT MISSION". 207 

say, *' He is proud, and thinks himself above us." They 
>vill pass him by, and laugh at his talks. If the Indian 
is benefited by the missionary, and opens his ear to hear 
the Gospel, he must first have confidence in the preacher, 
as a good man. The minister must be one that does not 
waver. lie must be firm in purpose, yet mild, humble, 
and fervent. No people are more honest to yield to the 
truth, when they are convinced of it; and they become 
convinced, if you can answer all their objections until 
they can offer no more. Then they will give up and 
embrace the truth. I have witnessed this in many in- 
stances ; and the result has proved the sincerity of their 
conduct and repentance. Indians, in general, stand firm 
to their promise or word ; and it is considered an act of 
great meanness to falsify a promise. Great integrity has 
been manifested, even in many of those Avho were what 
would be called confirmed drunkards. But when they 
renounced their sins, they have refused, on any occasion, 
to taste ardent spirits; and have continued firm, until 
they closed their earthly existence. They exhibited the 
power of religion on their hearts, in life and death; and 
are, no doubt, this day receiving their reward in a bet- 
ter and happier world. 

AVe will conclude this chapter by inserting the follow- 
ing communication from Rev. G. R. Jones, published in 
the Methodist Magazine, for November, 1823, p. 436: 

"to the rev. THOMAS MASON, CORRESPONDING SECRETARY 
OF THE MISSIONARY SOCIETY OF THE METHODIST EPISCO- 
PAL CHURCH. 

'■''West Union, Ohio, September 18, 1823. 
"Dear Sir : — I feel a degree of hesitancy in attempt- 
inir to sketch the history of a scene of which I was, in 



208 HISTORY OF THE 

part, an eye and ear witness ; and which excited a deep 
interest in my own, and I believe, in the minds of all 
present. Conscious of my incompetency to the task, 
for indeed human language fails, had I any assurance* 
tliat the matter would be furnished by other hands, I 
should willingly decline. 

"A desire to furnish my mite to enrich missionary 
reports, and thereby circulate useful information, and 
strenofthen the hands and encourage the hearts of those 
actively engaged in missionary labors, and add to the 
number of its friends and benefactors, is my only apolo- 
gy for troubling you on this occasion. You are at liber- 
ty to make what use you may think proper of tbxis. 

" Yours respectfully, G. R. Jones. 

*' At our late Ohio Annual Conference, held in Urban;i, 
there w^ere several of the red, and one or two of the col- 
ored brethren present, from the Wyandott mission at Up- 
per Sandusky. Several interviews took place between 
our General Superintendents and them, during the sittin<r 
of the conference, at Bishop JM'Kendree's room, ut one 
of which I was present part of the time. 

"A few friends were invited to be present at the in- 
terview. As ])reaking bread together has been a token 
of hospitality and friendship among most nations, a cup 
of tea was prepared by the famdy, and at a suitable time 
they were waited on with it. B-ishop M'Kendree, with- 
out any previous arrangement or design, appears to have 
been made a kind of master of ceremonies. He Avas 
waited on first. The sagacity of the red breiliren was 
quite observable — they kept tlieir eye on him, and con- 
formed in every particular. Jonathan, a man of color, 
(who has served the mission from the beginning as an 
interpreter, and who, while engaged in this work, be- 



WYANDOTT MISSION. 209 

came convinced of sin, and happily converted to God,) 
was one of the company. He modestly declined par- 
taking with them, but being pressingly solicited by Bish- 
op M'Kendree, yielded. After the repast was over, the 
red brethren joined in singing several hymns in their 
own tongue, during which a number in the house within 
hearing, crowded into the room, until there might have 
been as many as forty present. Mononcue, a chief, rose, 
and approaching Bishop M'Kendree respectfully, held 
out the hand of friendship, which was cordially received, 
and a warm embrace took place. This appears to have 
taken off all restraint. Between-the-logs, another chief, 
followed his example, and they proceeded round to all in 
the room, while sighs and tears witnessed the feelings of 
most who were present ; but they were sighs of gratitude 
and astonishment, and tears of joy. The spirit of hostile 
foes in the field of battle was lost in the spirit of harmo- 
ny and Christian love, Avhi-ch appeared to fill the room. 
I have M^tnessed few scenes which carried stronger con- 
viction to my heart of the truth and excellency of the 
religion of the meek and humble Jesus. I Avas ready to 
cry out and say, ' What hath the Lord wrought?' 

"A Avorthy gentleman, high in office and respectabili- 
ty, had received an invitation, and was present at the in- 
terview. It seems he had imbibed an opinion which is, 
perhaps, prevalent among politicians, that it is impracti- 
cable to christianize the aboriginals of our country. He 
was placed in a part of the room farthest from the door. 
When the chiefs approached him, all his unbelief appears 
to have given way, his arms were open to give the friend- 
ly embrace, while the flowing tear bore witness to a re- 
ciprocity of feeling. He was heard to exclaim a day or 
two afterwards, 'I am fully converted.' At the cloee 

18* 



210 HISTORY OF THE 

of the singing by the red brethren, Bishop Roberts made 
a few appropriate remarks, and we all joined him in sing- 
ing, at the close of which, from the fullness of his heart, 
he offered up a fervent prayer. We again joined iii 
singing, and one of the chiefs, (Between-the-logs,) being 
called on, prayed in a very feeling manner, while every 
heart appeared to respond the hearty amen ! The meet- 
ing was then closed. 

'-'From the various accounts of individuals, as well as 
from the report laid before the conference by brother 
Finley, the superintendent, the Sandusky mission ap- 
pears to be prospering beyond any former example. 
May the great Head of the Church hasten the time when 
* the kingdoms of this world shall be converted, and be- 
come the kingdoms of our God and his Christ.' 

•'I am requested by Bishop M'Kendree, who is now 
in this town in good health, to inform you that the Meth- 
odist Missionary Notice, No. 5, came to hand in this 
place, and v/as thankfully received. 

*' At our late annual conference, the superintendents 
present divided the important business between them. 
The stationing the preachers devolved on Bishop Rob- 
erts. The missionary business, it seems, was committed 
to Bishop M'Kendree. He reported a plan to establish 
a mission among the Chippewa Indians, about eighty or 
ninety miles from Detroit; two missionaries to be sent to 
Michigan territory, to the Rapids of St. Mary's in par- 
ticular ; and another plan to establish a mission in New- 
Orleans, was recommended. These, with the reasons 
which influenced the attempt, the probability of succesjs, 
the ways and means by which the objects might be ac- 
complished, together with arrangements for the AVyan- 
dott mission, were laid before the conference, in order 



WYANDOTT MISSION. 2\l 

to secure its approbation and co-operation. The plan 
was thought to be judicnous, and the preachers resolved 
to use their influence to support the undertakinnj. Hew 
it will eventuate will be seen hereafter." 



212 HISTORY OF THE 

CHAPTER IX. 

The year 1823-24— The author re-appointed, and with hini the 
Rev. Jacob Hooper-— Letter from Hon. Lewis Cass — Last illness 
and death of John Stewart — The author sets out for the north, to 
visit other tribes, accompanied by two Lidians — Incidents on the 
way — The ring hunt — A Wyandott hymn — Sin of selling ardent 
spirits — Lodging at a Frenchman's— Meeting at the house of Hon- 
nis — Description of this venerable man — ^His speech — Roman Cath- 
olic priests among the Wyandotts — Mouth of the Detroit river — 
Maiden — Brownstown — Detroit — Interview with Governor Cass — 
Crosses to the Canada side of the river — ^Forms the first Indian 
elass ever formed in Canada— Return to Detroit — Revival there. 

At the conference held in Urbana, Ohio, September. 
1823, I was re-appointed to the superintendency of the 
Wyandott mission, with the Rev. Jacob Hooper and his 
wife. Brother Hooper was to have the supervision of 
the farm, and his wife was to take charge of the Indian 
girls, as teacher. This was a great relief to us, for our 
cares were more than we were able to bear. Brother 
Hooper well understood the business of farming, and it 
prospered greatly under his care. He labored with his 
own hands daily, and improved the farm greatly. Sis- 
ter Hooper was well qualified for her department, and 
by her amiable disposition, won the affection of all 
the children and family. Her piety was conspicuous, 
and shone as a light in this dark and benighted land. 
Our burden was made much lighter by this appointment. 
Brother Hooper was an old and well-tried friend. We 
had been fellow-laborers in another field, in former years. 

At this conference I was instructed to extend my la- 
bors to the Ottowas and Chippewas, at Saginaw Bay, 
After we arrived at our station, and entered upon our 
work, as soon as possible, I made preparation for the 
journey. I wrote, previous to the annual conference, to 



WYANDOTT MISSION'. 213 

Gov. Cass, chief agent of the Indian department for all 
the west, in reference to the situation of the Saginaw 
Indians, and the probability of establishing a mission 
among thcni. To my letter I received the followinii 
answer : 

''Detroit, October 22, 1823. 

"Dear Sir: — Your letter of July 22d, was received 
here during my visit to Ohio, where I was detained by 
sickness, and whence I have but recently returned. This 
circumstance will account to you for the delay, which has 
taken place in answering your letter. 

"I rejoice that such success has attended your zealous 
labors among the Wyandotts. I do not doubt the truth 
of your statement, for it is corroborated by information 
which has reached me from many quarters. Your pl:«ii 
has been well matured, and what is more important, it 
has been faithfully executed. 

" With respect to the establishment of a mission at 
Saginaw, I will state the facts, and you must determine 
for yourself the propriety of making the experiment. 
The Chippewas, who live there, are the most trouble- 
some Indians in this quarter. They are in the lowest 
state of moral degradation. More savage and indolent* 
and less tractable than the Wyandotts : any comparison 
between them will result gi'eatly to the disadvantage of 
the former. These considerations, while they show the 
difficulties which must be encountered by a missionary 
establishment, show also the immense benefits which 
must result from such an institution, properly directed. 

"The means which I could apply in aid of this at- 
tempt, are the application of the sum of two thousand 
dollars, appropriated by an act of Congress, in confor- 



214 HISTORY OF THE 

mity with a stipulation in the treaty of Saginaw, for the 
support of a blacksmith, and for the purchase of horses, 
cattle, and farming utensils, and for the employment of 
persons to aid the Indians in their agricultural labors. I 
should be well satisfied to leave the expenditure of this 
sum to any respectable missionary establishment, re- 
quiring only, that it should be faithfully and judiciously 
applied to the objects expressed in the treaty. 

" What would be the views of the Indians towards 
such an experiment, I do not know. Heretofore, they 
have not been favorably disposed; and, in one instance, 
the attempt has failed. But so much depends on the ex- 
perience and personal character of those appointed to 
conduct such a work, that the failure of the first experi- 
meut furnishes no proof that a future one would fail also. 

''I am, dear sir, with sincere regard, your friend, 

"Lew. Cass. 

"j^ei". James B. Finleij, Upper Scoichisky, O.'* 

Perhaps this will be a suitable place for me to say 
something of brother John Stewart, who was the first 
instrument to introduce evangelical religion into this na- 
tion. He had been associated with the mission from the 
time he was licensed to preach, and drew the most of his 
support from it, for himself and family. 

John's health had been poor from the first; and it is 
confidently believed that his afflictions and feebleness of 
body were the result of his intemperance before he em- 
braced religion. He told me that his former habits had 
ruined liis constitution. He was affected with the con- 
sumption the first time I saw him ; and this insidious 
disease continued to undermine his health, until at last^ 
he fell a prey to it; but he continued his labors among 



WYANDOTT MISSION. 215 

lis uiitii the summer before he died. He was visited by 
some of the colored preachers belonging to the AUenites, 
which separated froni the Methodist Episcopal Church. 
He attended their conference, and joined with them at 
that time. He said to me on his return, that he had 
done it, believing he could be more useful among his 
own people than among the wdiites ; and that he had to 
make no sacrifice of principle in so doing, for they held 
fast to the jVIethodist doctrine, and, with but little altera- 
tion, to the Discipline. Yet, notwithstanding he had 
withdrawn from the Methodist Episcopal Church, for 
the sake of what he had done among the Indians, I al- 
ways treated him as though he had not ; and so long as 
he lived, he received support. 

In the fall of 1823 he grew worse, and soon was con- 
fined to his house. As the winter set in, he was confined 
to his bed. I visited him frequently, and had many se- 
rious conversations with him. He always spoke with 
strong confidence of his future state, and said he had no 
doubt of his acceptance with God, through faith in 
Christ. I visited him a short time before his death. As 
I was about to start on a journey to the north, and ex- 
pected to see him no more, we parted Avith the hope of 
meeting in a better world. He died in his own house, 
December 17, 1823, in gi-eat peace. His funeral was 
attended by my worthy colleague. Rev. Jacob Hooper. 

Having made arrangements for our journey to the 
north, we started December 10th, 1823. Our company 
consisted of Mononcue, Squire Gray-eyes, and Jonathan 
Pointer, for interpreter. ^Mononcue and Jonathan went 
by Stewart's, to take their farewell of him, the rest of us 
liaving done it previously, and were to meet us at the 
Big Spring rcFervation. Gray-eyes and myself took tlie 



216 HISTORY OF THE 

packs Tiiid horses, and Avcnt a nearer route across the 
plains. This day was cold, the wind blowing from the 
north, and the snow driving in onr faces. After travel- 
ing several miles, we stopped at a cottage, warmed our- 
selves, and made a repast on bread and meat. We then 
started, and entered a gloomy forest. The snow hang- 
ing on the bushes across our path, and the dark, lower- 
ing clouds suspended over us, led us to serious reflec- 
tions on death and the grave. While solemn meditations 
were passing through our minds, the clouds were dis- 
persed, and the cheerful sun shone brilliantly upon us. 
The thought of the second advent of Christ, in all his 
splendor, and a redemption from the grave, followed; and 
we felt a prelibation of the raptures of that day when 
clouds and storms should cease for ever, and the light of 
God's countenance shine upon us all. 
• The great contrast between the darkness and the light, 
made us remember the poor, benighted Indians we were 
going to visit. They were living in the gloom of death ; 
while the hateful superstition of past and present delu- 
sions, had buried all their comforts. Crime of all de- 
scriptions, as the fruit of the intoxicating draught, had 
polluted every fountain of happiness; and witchcraft, 
with its midnight enchantments, girded all the other 
evils, and fastened them tirmly on the poor Indian's soul. 
No cheerful ray of hope, breaking through the darkness 
of the future, came to bless or comfort him. All was a 
dark and dreary uncertainty. But the darkness will soon 
give way, before the glorious light of the Gospel of 
Christ. We are his embassadors, and bring good news, 
and glad tidings of great joy. " How beautiful upon the 
mountains, are the feet of him that bringeth good tidings." 
After traveling several miles, and the shades of night 



wyaxdott mission. 217 

hnd began to inclose us, we came to some Indian houses, 
the inhabitants of which were wandering in the forest, 
in quest of game. Here we concluded to stay for the 
night. After making a good lire, feeding and securino- 
our horses, my comrade made search for, and procured a 
root of sassafras, of which we made tea; which, after 
riding in the cold, was very refreshing. After having 
supped, we commended ourselves to God, by prayer and 
thanksgiving, imploring his blessing on our journey and 
its objects, and spread our blankets and lay down to rest. 
The night being cold, we had frequently to rise and re- 
new our fire. In the morning, we had prayer, fed our 
horses, and while eating our breakfast, our two friends, 
Mononcue and Pointer, joined us. V/e set out through 
a thick forest, and traveled a small Indian trail, our way 
being obstructed by logs and swamps. This morning 
our pack horse got scared, and ran off with our camp 
equipage; but we soon caught him, and but little damage 
was done. 

Our conversation this day, was varied, comprehend- 
ing many topics. One, however, seemed to interest my 
companions; which was, the providence of God over the 
world. There were many things that seemed dark to 
their minds, and which they could not solve. For in- 
stance, we were passing tlirough a great wind-fall, where 
every tree ^vas either blown down or broken off. Now, 
what purpose God could have in sending so strong a 
wind into this wilderness, or what purpose it was design- 
ed to serve, was to them a mystery. I said, " My broth- 
ers, if you knew all God's reasons why he does so, you 
M'ould be as wise as God himself. This we cannot know 
now, but we may know hereafter." "But has God the 

right to break down all these trees, when he pleases?" 

19 



218 HISTORY OF THE 

"O yes, he has the right, for he made them; and he has 
the right to kill and make alive." "There," said Mo- 
noncue, pointing to one which had heen broken off, 
"there is one that is like me. Almost all my friends 
are dead, and I am broken off at the top. Many win- 
ters have blown on my head, and the frosts of years have 
whitened it. These saplings fitly represent my children 
and grand-children. They are growing around my roots, 
and soon I shall fall into the ground, and they will cover 
me with earth." 

We had translated a hymn into Wyandott, and em- 
ployed ourselves in learning to sing together — 

" Hail thou blest mom, w^hen the Great Mediator, 
DoAvn from the regions of glory descends," &c. 

This day my two companions and Pointer learned to 
sing the translation tolerably well, and we made the 
swamps vocal with our songs. 

After toiling hard, we reached the west branch of Por- 
tage river. The sun had sunk behind a cloud. We 
stopped under the branches of a beech tree, cut wood 
for the night, scraped away the snow, stretched our 
tents, and Mononcue soon prepared some supper, by 
roasting our meat on a stick, and boiling some spice- 
wood twigs. We then engaged in a long conversation 
about the former wars of their nation, and the success of 
the d liferent parties. 

He related one case, in which a whole party of their 
enemies were entirely cut off. Some years previously, 
they had taken a Wyandott woman, and made a slave of 
her. On a war excursion they took her with them, prob- 
ably to mend their moccasons and make their fires. At 
or near where we were then encamped, they stopped for 



WYAXDOTT MISSION'. 219 

the night, and sent her for wood. While she was thus 
wandering, she fell in with a party of her own people, 
and thev agreed witli her, that as soon as the Indians fell 
asleep, she should tie their feet together, and if they 
should awake while she was doing it, she was to fly to 
them for protection. She succeeded, and the Wyandott^s 
fell upon them, and destroyed them all, so that none 
escaped. 

The country through Avhich M-e passed was fiat and 
swampy land, interspersed with some of the finest sugar 
trees I have ever seen in the northern part of the state. 
Among these are many sugar camps, where the Indians 
make sugar and catch raccoons. This is their spring 
employment, from the first of February to the first of 
April. The men take sercrzil hundred raccoons in one 
of these hunts, and the women are employed in making 
suffar. 

On the morning of the 12th, we set out at an early 
hour. Our path led through a part of the Black Swamp, 
lying between the west and north fork of Portage river. 
The swamp was almost impassable. As the ice was not 
strong enough to bear our horses, they were continually 
breaking through. One of our horses was twice mired. 
This swamp extended about eleven miles. "We reached 
the north fork, where we entered the plains, which con- 
tinued to the Maumee river. 

These plains are, for the most part, thin land, and 
interspersed throughout with bogs, or low wet places, 
and often covered with water for half a mile. Our trav- 
eling now being more pleasant, my friends conversed 
with me about the country, and I learned that this tract 
of land, lying between Portage river and the Maumee, 
"which was all plains, interspersed with groves of timber, 



220 HISTORY OF THE 

covered a lar^e extent of countTy, and was used every 
fall for their ring hunt. This is made by setting lire to 
the leaves and grass in a circle of fifteen or twenty miles ; 
and the fire drives all the game into a pound, where they 
are shot down in immense quantities. Sometimes as 
many as five hundred deer have been killed, on one of 
these occasions. The raccoons climb the trees in the 
groves of timber, and are caught in great abundance. 
One of our party said he had killed as many as fifty in 
one day. These are most generally shot with the bow 
and arrow. The product of the hunt is equally divided 
amongst the individuals who compose the party. 

This day was dark and cold. Sometimes the snow 
fell so fast that we could hardly disceni the trace. Late 
in the evening, we reached the Lower Rapids of the 
Maumee river, and forded it just above the principal 
rapid. The ford was seemingly dangerous, on account 
of the fissures in the rocks, some of which were deep 
and narrow. The swiftness of the stream was such> 
that it seemed almost impossible, should the horses 
stumble and fall, that we could escape drowning. But 
we had no other way to get across ; and protected by a 
kind Providence, we passed in safety. That night wo 
rode ten miles, and put u}) at a public house kept by a 
man who made a profession of religion. 

As the snow was deep, and the day unfavorable, ue 
were the only travelers, and were permitted to occupy 
the bar-room. After we had partaken of some refresh- 
ments, (the fii-st we had received since morning,) we 
were invited to have prayer with the family ; and in this 
we enjoyed ourselves well. I asked Mononcue to sing, 
who was aided by the other Indians; aad after singing. 



WYANDOTT MISSION. 221 

to join in prayer. They sang in sweetest strains, in In- 
dian, the following hymn : 

*'Come thou Fount of every blessing, 
Tune my heart to sing thy grace," &c. ; 

and I sang with them in English, 'which seemed to have 
a powerful effect on the man of the house and his family, 
it being a strange thing to them to hear Indians thus sing 
and pray. My old friend's soul was fired with his 
theme, and he prayed as if the heavens and the earth 
were coming together. When we arose from our knees, 
he and Squire Gray-eyes went and shook hands with all 
in the house, weeping and exhorting them in Indian to 
turn to God, believe and live. We had a good meeting, 
for many of the family wept. Here I will give a few 
verses of the hymn before mentioned, in the Wyandott 
language : 

Yar-ro-tawsa shre-wan daros 

Du-saw-shaw-taw-tra-vi^ar-ta 
Di-da-sha-hoo-saw-ma-gawrah 
Dow-ta-ta ya-tu-haw-shu. 

Chorus. — Durah-ma-yah ! durah-ma-yali f 

Ded-so-mah-ras qui-hun-ca. 
ExGLisH. — Halleluiah ! halleluiah ! 

We are on our journey home. 

Yar-ro-tawsa shre-wan daros 

Shasus tatot di cuarta 
Scar tre hoo tar share wan daro 

Sha yar ne tshar see sentra. 

Durah-ma-yah ! durah-ma-yah, «Scc. 

On-on-ti zo-hot si caw-quor 

Sheat un taw ruh de Shasus so 
You yo dashar san de has lo 
Dishee caw quar, na ha ha. 

Durah-ma-yah ! dura-ma-yah ! &c. 
19* 



232 HISTORY OF THE 

After we retired, brother Mononcue asked me, "Is 
this man religious?" I said, "Yes, I believe so." 
" How can that be," said he, "while he keeps and sells 
the fire waters? (meaning ardent spirits.) I thought that 
religious men were to love God and all men, and not do 
any evil ; and can there be a worse evil than the keeping 
and measuring out this destructive thing, which makes 
men crazy, and leads them to commit any crime, even 
murder?" I told him it was a great evil and sin, and I 
could not see how any man could be good and practice 
it ; that it never did any good, but Avas always productive 
of the worst crimes. He then replied that all such ought 
to be kept out of the Church, or turned out if they were 
in and would not quit it. I agreed with him in senti- 
ment; so, after prayer, we spread our blankets, and com- 
mitted ourselves to sleep. 

We made an early start on the 13th. Our road was 
much better, and lay, principally, through a rolling, 
sandy country of plains, interspersed with groves of 
white-oak. About an hour before sun-set, we crossed 
tlie River Raisin. This is one of the most beautiful pla- 
ces I have ever seen. The river and the lake afforded a 
delightful prospect, even at that dreary season of the year. 
We turned into a French settlement on Sandy creek, (the 
prairies being all burned,) and obtained lodging for the 
night in a small hut. The family was quite large, and 
the hut, with the accession we made, was literally filled. 
Sometime after, our landlord came home with a keg of 
whisky. He put it under his bed, and soon was engaged 
in a conversation with our interpreter, and through him 
with the chiefs. Being tired and weary, I got my blank- 
et, and took one corner of the hut for my bed. After 
the man and his wife had crossed themselves, and said 



WYANCOTT MISSION. 223 

some kind of prayer in French, they lay down. Then 
Mononcue asked Pointer if we were to liave prayer to- 
night. His reply was, " I do not know. The preacher 
has gone to bed, and so have all the family." " Well," 
said he, "we will pray notwithstanding." So he began, 
and the other two joined in. He prayed witli great fer- 
vor. This alarmed the Frenchman and his wife, so that 
they could scarcely stay in bed. I kept my position un- 
til it was over, and then we all M-ent to sleep. But the 
weather being extremely cold, we could not rest long ; 
and about four o'clock, all arose. Here our host pro- 
posed making a present to the chiefs, and spoke to them 
to that effect. Mononcue asked him what he had to give. 
The reply was, "A good dram of whisky." Mononcue 
exhibited the greatest disdain and contempt, picked up 
his bridle and hat, and said, " We will now go." We 
followed, got our horses ; and dark, snowing, and blow- 
ing as it was, we set off through a plain country, without 
a road or path. We followed Mononcue as our guide ; 
and about two hours after, we were glad to see the day 
break on us. At sun-rise we reached the woodland on 
Stony creek. Here the snow had drifted until it was 
near two feet deep. AVhen we came to the creek, our 
guide seemed determined to proceed. I said, "Monon- 
cue, are we to have nothinof to eat? I am huno-rv." 
"Well," he said, "let us stop." We commenced scra- 
ping away the snow, and shortly had a fire. I made the 
coffee, and Mononcue broiled the meat. Before we be- 
gan our repast, he said we must have prayer. I asked 
him to pray. We kneeled down in the snow, which 
was almost to our arms when on our knees, and he pray- 
ed until I was almost frozen, and with a zeal and devo- 
tion peculiar to himself. 



224 HISTORY OF the 

After we had refreshed ourselves, and the horses had 
browsed, we passed the creek with some difficulty, and 
continued our journey along' a blind Indian path, over 
which hung bushes heavy laden with snow. This, to- 
gether with fallen timber, rendered our way almost im- 
passable ; so that it was late in the afternoon when we 
arrived at the Huron river, in the Wyandott reserve of 
eig'ht sections. Here we had a very formidable difficulty 
to encounter. The river was just fordable, and frozen 
on both sides for two or more rods. We alighted, took 
our tomahawks and cut the ice ; then jumped our horses 
down into the water, got on, and rode to the ice on the 
opposite shore. Here we sat on our horses, and cut the 
ice, when the water was more than midsides deep ; and 
I think a colder day I hardly ever experienced. After 
staying in the water nearly half an hour, we got on the 
ice, and whipped our horses upon it. We were not out 
of the water ten minutes before our clothes were frozen 
stiff; and then we had two miles to go before we should 
arrive at any house. We set off at full speed, and ar- 
rived at sun-down at the residence of our old friend Hon- 
nis, where we were most cordially and heartily wel- 
comed, and our wants were comfortably supplied. How 
good it is, even in a land of savages, to find a friend and 
a w^elcome in the hour of need ; and never were men 
more kindly received than we were on this occasion. 

This being the Sabbath, (though it had been our in- 
tention to reach this place on Saturday, but the roads 
and weather had prevented,) we immediately sent forth 
word in the village that we would hold meeting at night. 
All were in attendance. I tried to preach, and brothei-s 
Mononcue and Gray-eyes exhorted. Then we invited 
such as were seekino; religion to come forward to be 



WYANDOTT MISSION. 225 

prayed for. Several came, whom -svc endeavored to 
point to the Lamb of God, who taketh away the sin of 
the world. Some of them believed with the lieart unto 
righteousness. The next morning we had meeting again, 
and formed a class of twelve members. This was the 
first Indian class formed in the Michigan territory. 

We found a friend and great advocate of religion in 
brother Honnis. I was remarkably struck with the ap- 
pearance of this man. His frame was large, his face 
resembled that of the German : high forehead and cheek 
bones, his nose aquiline, and his hair as white as wool-. 
He sat on a deer skin, with his legs crossed. His eyes 
were dim, and almost sightless. His Kinnckinick pouch, 
in which he kept his pipe and tobacco, with a knife that 
was nearly worn to the back, which lie used for cutting 
his tobacco, was on one side, and a pair of crutches on 
the other. I think I have never seen a man more digni- 
fied in his appearance. His countenance was calm and 
serene. After the usual ceremonies of smoking were 
over, he addressed us in the following manner : " Broth- 
ers, I am glad that the Great Spirit has given me this op- 
portunity of seeing your faces once more before I die. 
He has always been kind to me. I liave heard what the 
Great Spirit has done for you and many of our nation, 
by his word and ministers, and I have rejoiced in it; but 
my age and afflictions have prevented me fiom getting up, 
and going to see and join you in it. I have waited until 
God has sent you to my cabin, for mIucIi I tliank him.'* 

I then told him that I had come to bring him the glad 
tidings of salvation ; that Jesus, his Savior, had died to 
save all the world, and that whosoever believed on him, 
and broke off from their sins, should certainly find mer- 
cy. While I spoke to him, the tears fell in streams from 



226 HISTORY OF the 

his almost sightless eyes, and his swelling soul was big 
Avith gratitude and praise to God for his redeeming love. 
He said, " I have always prayed to the Great Spirit, and 
I know he has heard me and protected me, in the battle- 
field, and in the hour of sickness, and he has kept me 
from the sin of drunkenness ; but I have done many oth- 
er things, that were contrary to his mind, and I am very 
sorry. I have been looking up for help in my old days, 
and have often felt happy in my soul; but this news of a 
Savior makes my heart more glad, and I will now look 
to him as my great help in these days of my great weak- 
ness. I must soon go the road of all the earth. I can- 
not walk without these sticks, and the sun is hid from 
my eyes. But I hope my children and grand-children 
will take hold of this great word, which God has spoken 
to all nations, and now to us, and hold it fast until they 
shall be called upon to go to their Father's house above." 

This man was taken prisoner when he was so young 
as not to recollect any thing, but that his name was Hon- 
nis, and that lie crossed very high mountains. At this 
time he supposed himself to be over eighty-five years 
old. He was one of the principal chiefs for many years, 
and was very higlily esteemed as a man. He was well 
acquainted ^vith the history of the Catholic priests and 
their religion ; and told us that there was a great differ- 
ence between the conduct of the first priests and those 
that had last lived among them ; that the first were sober, 
praying, good men, but the last would say one thing and 
act the contrary way, so that the Indians had not much 
confidence in them. He gave me a history of the wars, 
customs, and manners of the Indians, -which will be 
found in another part of this work. 

The Indians on this reserve were a mixture of the 



WYANDOTT MISSION. 227 

Shawnees -iiul Wyandotts, by intermarriages. Tlicir 
lands were good, and their situations comfortable. 

On the 15th we rode to « the mouth of the Detroit 
river, and put up with Mr. John Walker, a son of Wil- 
liam Walker, of Upper Sandusky. This is a most beau- 
tiful part of the country. Here the Detroit river pours 
the water of the upper lakes into Lake Erie, on its way 
to the great Falls of Niagara, and thence to the ocean. 
Here the view to the eye is extended, until the blue 
etherial and the blue wave seem to meet. The heavens 
above, and the waters of the lake below, seem to unite 
together, and vision cannot penetrate farther. The wind 
was blowing almost a gale, and the mountain waves were 
breaking on the sandy beach, with the sound of many 
waters. The distance across the mouth of the river is 
computed to be about five miles. Above the mouth, the 
river is divided, and runs on each side of the Grosse 
Island, which is eight miles long, and about three miles 
wide. The largest body of water, and the most naviga- 
ble branch, lies on the British side. Opposite the lower 
end of the island, on the Canada side, is the British fort, 
Maiden, a noted place in the late war. On the river, 
two miles above this, is the Indian reservation, on which 
some of the Wyandotts live. This extends seven miles 
on the river, and nine miles back. Near to the mouth of 
the river, on the American side, is the Indian town called 
Brownstown, near which a severe battle was fought in 
the late war. This took its name from a man who was 
taken prisoner when young, from Greenbrier, in Vir- 
ginia, a brother of General Brown, of that country. 
He married an Indian woman, and raised a large family. 
He was remarkable all his life for sobriety and rectitude 
of conduct ; was greatly esteemed, and the influence of 



228 HISTORY OF THE 

his example was great througli his whole life. In 1800 
this village contained many inhabitants, who treated 
strangers and travelers with great hospitality. I staid 
two days and two niglits with them, and found them 
very kind. But this land has since been ceded to the 
United States, and the Indians have all left it. 

After tarrying for the night on this delightful spot, we 
set off next morning for Detroit city. Here we were 
joyfully received by my old friend, brother Dean. The 
news ffot out that some of the Christian Indians "were 
with me, and this called together some who were scepti- 
cal on the subject of the possibility of Indians being re- 
ligious. They conversed with them on that subject, and 
found that they were not at a loss to give a reason of the 
hope that was in them. They could tell of their convic- 
tion, conversion, and progress in godliness, as well as 
though they had been taught to read, or were brought up 
by Christian parents. 

After the conversation ended, in which I took no part, 
but left them to make the examination for themselves, I 
asked the Indian brethren to sing a hymn in Wyandott, 
which they did, to the astonishment of the company. 
Then I asked Mononcue to pray, which he did with 
great fervor and zeal ; and before he was done, the com- 
pany were affected to tears, to hear a poor Indian pray 
with such power. When we arose from our knees, they 
sung again, and, with their faces wet with tears, went 
around the room, and shook hands with all present. 

This put an end to all their unbelief, and they most 
cordially received and embraced them as children of 
God, born of his Spirit, and bound for the land of Ca- 
naan. It was a blessed evening to me and all present. 



WYANDOTT MISSION. 229 

We continued to hold our meeting for sometime, and 
then parted, in hope of meeting in a world of glory. 

The next morning we visited Gov. Cass, and were re- 
ceived with great kindness, and obtained from him all the 
information he was in possession of, in reference to the 
situation of the Indians in that region of country. 

We were referred by the Governor to Major Baker, 
commandant of the garrison, who had recently built the 
military works at Saginaw. Brother Mononcue and my- 
self dined with the Governor, who treated us with the 
greatest respect. I tried to preach at candle-light, from 
Romans vi, 23, "The wages of sin is death," &c. ; 
and God owned his word. Many were cut to the heart, 
and inquired the way of salvation. 

On the morning of the 18th we took breakfast with 
brother Lock wood, and waited on Major Baker for in- 
formation, and met with a kind reception. He told us 
that the Indians were, at that time, principally in the 
woods, hunting, except the old chief, Kish-a-kauk-o, and 
that he was violently opposed to missions and to religion 
of every kind ; and at that time, particularly, he was much 
exasperated and very wicked, on account of an attempt 
made by the Indians to put him down from being chief. 
He was so wicked, and such a murderer, (for he had re- 
cently killed two Indians,) that they were determined he 
should exercise his authority as chief no longer, and he 
was determined not to be deposed from office. He was 
one of the worst savages in the country. This chief af- 
terwards died in prison at Detroit, where he had been 
confined for misdemeanors against the government. 

Our prospects were now rather unfavorable, in rela- 
tion to the accomplishment of our present purpose ; and, 

after maturely considering the whole, we concluded to 

20 



230 HISTORY OF THE 

go 110 further for the present, but to await the return of 
the Indians, and see what the consequences would be ; 
and if a favorable change could be effected, to prosecute 
our purpose. 

In the meantime, Mononcue, Gray-eyes, and Pointer, 
had crossed over the river, and gone to pay a visit to the 
Wyandotts on the Aux Canards river. At the end of two 
days I followed them, after leaving some appointments 
to fill on my return. The first night I passed out of my 
own native country, was with Adam Brown, son of the 
man of that name at Brownstown, before spoken of. 
Here we found his mother, a very aged native woman, 
and one that walked in the light for years, and was a 
praying Indian. I found her confidence was strong in 
tlie goodness of the Great Spirit; yet she did not know 
Jesus, and seldom heard his name. I talked with her 
freely, and taught her the plan of salvation by faith in 
Jesus. She listened with the deepest interest, received 
tiie -word in faith, and blessed God for the light which 
had fallen on her path, which was now more clear, so 
that she should be able to travel it witli more confidence, 
and with a stronger step. Here I met three persons who 
had been at the mission at Upper Sandusky, and who had 
obtained pardon through the mercy of God. Brother 
John Gold and his Avife were happy in the knowledge of 
sins forgiven. Our brethren had been holding a meeting, 
aiid exhorting their friends to flee the wrath to come. 

The next day, being the 24th of December, 1823, we 
met at the house of Mr. Clarke, who was married to a 
daughter of old Adam Brown. The house was full, and 
I commenced preaching from Luke ii, 10, "And the an- 
gel said unto them, fear not," &c. In this discourse I 
gave a history of the creation, of man and his fall, &c. ; 



WYANDOTT MISSION. 231 

the promise of God that he should be redeemced by the 
seed of the woman, and the renewal of this promise to 
succeeding generations, to the patriarchs and prophets ; 
of the birth of Christ at the time appointed, and its an- 
nouncement by an angel; the doctrine of his atonement; 
his sufferings, death, resurrection, ascension and present 
intercession; of sending his apostles, and afterwards 
minister^, to preach the gospel to every creature on the 
face of the earth. I then showed that God required men 
everywhere to repent ; and those who did forsake their 
sins, and seek God faithfully by prayer, and keeping his 
commandments, should find mercy. 

This discourse lasted, perhaps, three hours. The con- 
gregation listened with deep and silent attention, and of- 
ten tears streamed from their eves. At the close of the 
sermon, we commenced singing and praying ; and after 
prayer meeting, I opened a door for members, and or- 
ganized a Church among this people. Nine came for- 
ward, and one of that number was the aged widow 
Brown, bending over the grave, laden with the weight 
of threescore years and ten, giving glory to God, and 
exclaiming, "I will go." This was an indescribable 
time. Brothers Mononcue and Gray-eyes told their ex- 
perience in the most pathetic manner, and were joined 
bv brother Gold and his wife. The whole concrregjation 
was melted into tears. Even To-morroiv and Split-log^ 
two of the oldest chiefs, were filled with wonder and 
amazement. I also added to the nine, who had just 
joined, the three who had joined at the mission, which 
made twelve, whom I formed into a class, and appointed 
brother Gold leader. Among those who joined were 
Samuel Brown, (afterwards an interpreter to the mission, 



232 HISTORY OF THE 

and a licensed preacher,) Mud-eater and Iiis wife, Mrs, 
Clarke, and Magee. 

"Phis was the Jirst Methodist Indian society formed 
in the Canadas ; and it was a wonder to all who heard 
of it; but God was in the work, and inspired them to 
keep up their prayer and class meetings^ and I instructed 
them to go and get the preachers who traveled on that 
circuit, to whom I also wrote on the subject, to come 
and take them into their regular \vork, which they did. 
But this little class felt that it was a branch of the San- 
dusky mission ; and as many as could, would come over 
once or twice a year, to our quarterly meetings ; and our 
Indian exhorters would visit them several times in the 
year, and hold two and three days' meetings with them. 
The work spread, and the class was greatly increased. 
I returned to the American side, to fill my appointments 
there, and left the brethren with this new class, for a few 
days, to instruct and build them up in their most holy 
faith. 

On the 26th, I preached on the Rouge river, at broth- 
er Robert Abbott's, from Ephesians v, 15, 16, "See 
that ye walk circumspectly, not as fools, but as wise, re- 
deeming the time, because the days are evil." We had 
a time of feeling; many wept, and a few joined class. 
Next day I rode nineteen miles, to a new settlement, and 
preached from the fifth chapter of John, and part of the 
sixth verse, "Wilt thou be made whole?" These peo.- 
ple seemed as though they were not sensible that they 
were sick, and manifested no concern about a physician, 
and I fear I left them in the same state. 

Next day I rode five miles, and preached in the even- 
ing to a very attentive and weeping congregation. Here, 



WYANDOTT BIISSION. 233 

I think, the seed fell in good ground, and I liopc it will 
bring forth fruit abundantly to the glory of God. 

On Sabbath I rode to Pontiac, and preached to a large 
congregation, considering the sparseness of the popula- 
tion, for some came fifteen miles. I preached from the 
first three verses of the first Psalm, with much liberty in 
speaking; and God owned and blessed his word. I rode 
seven miles, and preached again at night to many, who 
devoured the word of life with an appetite that spoke t?ie 
state of their hearts. 

Here, in this wilderness, were scattered some thirty 
Methodists, who hungered for the word of life. There 
were also a few Presbyterians and Baptists, who were 
much more friendly, and united in worship, and every 
good work with us, much more cordially than they were 
in the habit of doing in the older settlements; and, I 
have no doubt, but the time will soon come, w^hen this 
wilderness shall blossom as the rose. 

I returned to Detroit, and preached at night from Rev. 
XX, 12, " I saw the dead, small and great, stand before 
God, and the books were opened," &c. This night will 
be remembered in eternity. Such were the cries for 
mercy, that my voice was drowned. More than forty 
came forward to be prayed for, and several experienced 
the pardon of their sins, while many others resolved nev- 
er to rest until they found redemption in the blood of 
the Lamb. This city seemed now to be visited with a 
cloud of mercy, and it appeared the next day as if all 
business was suspended. I went from house to house, 
and exhorted all to turn to Christ. I went into the bar- 
racks, among the officers and soldiers, and preached to 
them Jesus and the resurrection. I prayed in every 

house which I visited, and there was an awful shaking 

20* 



334 ^ HISTORY &F THE 

among the dry bones. About sixty joined the Chureh, 
as the fruit of these meetings ; and, if I could have staid, 
I have no doubt that many more would have joined; 
but it was imperiously necessary for me to return home. 



WYANDOTT MISSION. 235 



CHAPTER X. 



The author's return home from Detroit — Preparations for the 
journey — Incidents on the way — Sleeps on the ground — Passinp: 
the Maumee — He and his companions come to an Indian camp — 
Spoons of lynn bark — Return to the mission — Attempts of the 
heathen party to revive their old religion — Their curious notions 
respecting the Bible — The chiefs accuse the sub-agent — His trial 
before Mr. Johnston — Unfounded allegations against the author — 
His manner of defense — Mr. Johnston's letter — The author's life 
threatened — He employs no means of offense or defense — Respect 
shown to him by the wicked Indians. 

The next day we bid our friends at Detroit adieu, and 
set our faces toward home. It rained, and was very disa- 
greeable. For our journey I procured a few pounds of 
sea biscuit, which was so hard that we could not use it 
until it was soaked in water. We also purchased the 
half of a deer from an Indian. When we pitched our 
camp, all was wet. Some went to stretch our tent, oth- 
ers to kindle the fire, and the rest went into the bog to 
gather grass for us to sleep on. About dark we found 
ourselves seated under our tent cloth, our fire blazing, 
and our meat stuck upon a stick roasting. Then brother 
Mononcue got out our bread, and found it quite too hard 
for his teeth. He called out, "My friend, what sort of 
bread is this? It is as hard as a stone." I said, " It is 
sailor's bread, and must be dipped in the water to soften 
it." " Well," said he, "it may do for men on the water 
or m the water, but it is not good for dry land." After 
our repast, we turned our horses out into the M'oods ; and 
then, after committing ourselves to God's protection, we 
lay down on the wet grass, in our half-dried blankets, 
and soon fell asleep. A merciful Providence protected 



236 HISTORY OF THE 

US until we a\voke in the morning, to prepare for our 
journey. 

We arrived late in the evening of this day at the Rap- 
ids of the Maumee. The river having become a little 
swollen by the rains, it was dangerous to cross. Bat 
there was no alternative : we must ride through it, or 
remain where we were ; so, trusting in a gracious Provi- 
dence to direct the footsteps of our horses, we set for- 
ward, every one taking his own route. Neither we nor 
our horse? could see the fissures in the rocks. Only one 
horse stumbled, and the rider did not fall; but the rapidi- 
ty of the stream carried them both within less than four 
feet of where the water commenced its most precipitous 
descent. The horse, however, recovered, stood trem- 
bling for awhile, and then made his way out. Having 
all got safe over, I said, " My friends, for this Provi- 
dence, we ought to give praise to God." We joined, 
and sung a hymn as we rode along; and within a mile of 
the river, we again encamped for the night. Here we 
received some kindness from a backwoods settler. He 
gave us corn and milk, and some potatoes. 

The next morning we set off early, and did not stop 
our pace until just before sun-down. We heard the crack 
of a rifle a short distance from the road. Mononcue said 
to me, " Taw-wa Indians !" We turned off to a little 
branch and found them there encamped. We went to a 
large bottom about a quarter of a mile above, and turned 
out our tired animals to a fine blue grass pasture. I said 
to Gray-eyes, " Go and buy us some bear meat for sup- 
per." So he went, and soon returned with some. The 
rest cooked, and I lay down to rest, tired and hungry. I 
said to myself, " Some would think this hard fare ; but I 
rejoice that God has counted me worthy even to be a 



WYANDOTT MISSION. 237 

teacher and guide to the poor Indian." Here my soul 
■was filled with glory and with God. 1 could hardly re- 
frain from shouting. I continued these sweet meditations 
until brother Mononcue aroused me to supper. He had 
made soup, aud in order to use it, he also made spoons 
out of lynn bark. We took a hearty meal, said our 
prayers, and slept sweetly beneath the protection of God. 

The next day we reached the Big Spring reserve. 
Here we had a good prayer meeting; and then found 
our way to the mission. 

On our return, we found that brother Stewart had gone 
to his reward; and no doubt he rests in Abraham's bosom. 
In the meantime, the adversary had been at work, and 
great efforts had been made by the heathen party to op- 
pose our religion, and to establish their own. They now 
became organized, so as to have meeting every Sabbath, 
in order to keep any of their party from going to hear 
the Gospel, and to draw off all that were weak and wa- 
vering. De-un-quot, the head chief, and War-pole, were 
the principal men — ^both of the Porcupine tribe. AVith 
them they connected the old Cherokee-boy, and made 
Scionta their high priest. He appointed some others as 
his assistants, to sing and dance, and narrate their tradi- 
tions, and to exhort them to be faithful in holding on to 
their fathers' religion. They taught that the Great Spirit 
would be angry with them, if they should quit it, and 
join the white man's Book. This Book was not sent 
to them, nor for them, or else they would have had it 
sent in their own language, and they would have been 
taught to read and understand it. They said, " It had a 
great many things that did not suit people that hunted, 
but those that worked the earth, as its figures were suited 
to them and not to us. When it speaks of plowing, and 



238 HISTORY OF THE 

sowing, and reaping, the whites understand these things, 
and the language suits them. But what does an Indian 
know of this ?" These, and many other such arguments, 
were brouorht to dissuade and draw off those that were 
only half awakened. Feasts and danciiv' were held al- 
most every week. The drunkard's yell and the Indian 
flute were frequently heard. The young men and women 
painted, and employed themselves in riding to and fro. 

The chiefs and nation had become dissatisfied with the 
sub-agent, and thought liim unfit to manage their con- 
cerns. During my absence, Between-the-logs, Hicks, 
Peacock, Punch, and others, had preferred charges 
against him, to Col. Johnston. He had written to them 
that he would come in March, and see them face to face. 
'J'his excitement had cooled the flame of the revival. I 
plainly saw that there was a storm ahead. I made use of 
every exertion to prevent it, by keeping up our prayer 
and class meetings ; and was fully and ably sustained by 
the mission family, especially by brother AVm. Walker 
and Robert Armstrong, who now to me were as armor 
bearers. We strove to keep things in as cool a state as 
possible. At length I found that the traders, (who were 
in the habit of selling liquor to the Indians,) and the sub- 
agent, were combined against me and the mission. They 
asserted that I was at the bottom of their dissatisfaction, 
and that it was through me the charges were preferred 
against the sub-agent. But at this I felt no alarm, for I 
was conscious that I was innocent. 

The day of trial came on, and the parties met at the 
mission school house. I was not present, nor had I any 
intention of attending, unless in self-defense. A vast 
number were gathered ; and when Col. Johnston had 
opened the council by reading the charges, the Indians, 



WYANDOTT MISSION. 239 

by their speaker, Between-the-logs, said that they v/erc 
unaccustomed to the form of trial, and would not he able 
to do themselves justice, and asked leave of Col. John- 
ston to select a man who would conduct the trial for them. 
To this Col. Johnston readily agreed ; and, after some 
little counseling amongst themselves, I was chosen by 
them for that purpose. I was accordingly sent for ; and 
although I saw plainly the delicate situation in whicli I 
was placed, I agreed to act for them. This trial lasted 
three days. 

In the meantime, the sub-agent and his party were tri- 
umphing in the prospect that they would be able to in- 
volve me, and so strike a fatal blow at the mission. But 
after the business of examination was over, and the plead- 
ings finished, to await the decision of the judge, I arose 
and requested the liberty to speak. I then stated that I 
had learned that the accused and his party, intended to 
report that the opposition of the chiefs and the charges 
originated with me ; and, as I was there as the organ of 
the Methodist Episcopal Church, and an agent for the 
general government in the application of the money ap- 
plied by the Secretary of War, and held a very responsi- 
ble relation to both, I would claim it as a privilege to de- 
fend myself and the mission family, from any imputation 
in this case. I knew that it was not my place to prove a 
negative, but that it was the place of my accusers to prove 
that I had actually been guilty. Nor is it often in the 
power of the accused to prove the negative ; but I think, 
on this occasion, I am able, and will do it, vvitli your 
permission. 

Col. Johnston readily granted my request, and said it 
was of importance to me and my work that I should do 
so, if I could. 



tiO HISTORY OF THE 

I then proceeded, '* Sir, you and my accusers know 
that I cannot converse in the Wyandott language, and 
that, in conversing, I have to use an interpreter. Now, 
sir, here they all are. I wish you to swear them all, to 
answer the agent any questions that he may propose to 
them on that subject. If they all clear me, I shall be 
clear indeed." This was done; and he examined them 
all under oath, and they all acquitted me. One, only, 
said that in tlie summer the chiefs mentioned it to me, 
through him, and that I dissuaded them from any such 
course. Those men were more disappointed than any 
men I ever saw. They were confounded, and their 
looks spoke fully the sensations they felt. 

I then asked Mr. Johnston to give me a certificate of 
this investigation, that I might be able to meet any re- 
ports on the subject, which he readily did ; and it is in 
the following words : 

" Complaints having been made to me by the Wyan- 
dott chiefs, against John Shaw, sub-agent at this place, a 
public investigation of the charges was held and termin- 
ated on yesterday ; and, as it appeared in the course of 
the inquiry, that some insinuations had been made that 
the Rev. James B. Finley, or persons connected with the 
missionary establishment here, under his care, might have 
countenanced, aided or encouraged the Indians in making 
those charges against Mr. Shaw : Therefore, I hereby 
certify that in the course of the whole investigation, 
which continued for several days, there were not any 
facts or circumstances developed that could be construed 
in any degree to implicate Mr. Finley, or any of the per- 
sons belonging to the mission. On the contrary, the 
most clear and satisfactory testimony was produced to 



WYAXDOTT MISSION, 241 

show that Mr. Fiiiley, or tlie persons attached to the 
mission, never interfered, in any way whatever, to en- 
courage the Indians in their opposition to Mr. Shaw. 
From my long experience among Indians, and an exam- 
ination of the testimony and information derived from 
other quarters^ I pronounce the aforesaid suspicions to 
be groundless, and without any support whatever. 

" Given under my hand at Upper Sandusky, the 27th 
day of March, 182i. (Signed,) 

"John Johnston, 
'■^ Agent for Indian Affairs.'' 

Having passed through this fiery ordeal without being 
burnt, I felt thankful to God. In the midst of all the op- 
position of the savage party, and the Indian traders and 
whisky sellers, the Church was firm and cleaved close 
to God and one another. The work of God greatly 
revived. 

Many hard and evil reports were raised against me; 
and letters were written to Mr. Calhoun, Secretary of 
War, stating things that were false, and every effort was 
made to remove me out of the way. I was twice told by 
the Indians, my friends, that I must be on my guard, for 
there were men employed to seek my life ; yet I harbor- 
ed no fears, nor did I stop a moment from the discharge 
of my duty to the Church, poor or sick. But often I 
have rode at the hour of midnight from the sick bed of 
one patient to another, through those plains, without 
arms or dread; believing firmly that Daniel's God would 
preserve and deliver me from my enemies. I have often 
been made to praise him, from the great peace I felt in 
my soul. Casting my care on him, and trusting him for 

all things, I have frequently met the drunkards alone ; and, 

21 



242 HISTORY OF THE 

instead of insulting or threatening me, they would mostly 
say, ^^ Rewowwowah,'''' (My father.) 

I do not now recollect that I was ever insulted by an 
Indian, drunk or sober, during all the time I was with 
them; nor did any of them ever manifest any unkindness 
towards me. The heathen party did not like my relig- 
ion, nor my course in establishing a Church ; but still I 
was respected, for I treated all with kindness and hospi- 
tality. Indeed I do not believe that there are a people on 
the earth, that are more capable of appreciating a friend, 
or a kind act done towards them or theirs, than Indians. 
Better neighbors, and a more honest people, I never lived 
among. They are peculiarly so to the stranger, or to the 
sick or distressed. They will divide the last mouthful, 
and give almost the last comfort they have, to relieve the 
suffering. This I have witnessed again and again. 



WYANDOTT MISSION. 243 

CHAPTER XI. 

The year 1824 — A class formed of the school children — Their 
religious exercises — Their Christian behavior — Death of Hannah 
Armstrong, in May, 1824 — The Indians go to White river to hunt 
during the winter — Between-the-logs has charge of the party — 
They all observe the Sabbath, and hold religious meetings — White 
persons coming to trade on the Sabbath, are reproved — Admirable 
exhortation of Between-the-logs on one of these occasions — Their 
return to Sandusky — Sum-mun-de-wat and the unknown preacher — 
Unprincipled conduct of the tra-jers — Attempt of the heathen party 
to restore their religion — Manner in which the author restored those 
who had been led astray by the heathens — Kindness and revenge of 
the Indian — Instance in the case of Adam Poc and Rohn-yen-ness — 
The Indians turn their attention to agriculture and domestic im- 
provements — They receive much aid from the example and assis- 
tance of the missionaries — Erection of a meeting house — Interview 
of the author with President Monroe — Also with Mr. Calhoun — 
Letter from Mr. M'Kcnney — Form of a report for an Indian 
school — Objections to this by some — Efficiency of the Gospel to 
civilize man. 

After our return home it pleased the Lord to pour out 
his Spirit upon the mission family, and upon the nation. 
Within one month twenty-seven adult Indians were con- 
verted to God, and joined the Church. Prayer meetings 
were held at the different Indian houses three times every 
week; and at almost every meeting, some were awaken- 
ed and converted. We had formed a class among the 
school children, and brother William Walker was their 
leader. They met in class once a week in the school 
house, and the most of them experienced religion. One 
evening I went into class, and we had not been there very 
long when one of the young Indian boys was called upon 
to pray ; and such was the fervency of every child, that 
there was almost a universal cry for mercy. Several 
came and caught me around the neck, when on my 



244 HISTORY OF THE 

knees, and praised the Lord for redeeming grace and dy- 
ing love. In the evening, between sun-down and dark,, 
these small children would retire into the bushes for pri- 
vate prayer ; and tliey would get so happy that they 
would shout the praises of God. Others would go to 
them, and join with them in singing and praying, until 
we would have to carry some of them to the house, for 
they had not strength to walk. 

I have noticed that the girls, before they retired to 
sleep, employed themselves in relating their religious 
experience. Frequently one of them would rise and re- 
late what she had felt during the day, and encourage the 
rest to follow lier example. They would talk over their 
trials, and encourage each other to be faithful in the ser- 
vice of God. They would then kneel down, and pray 
privately, before they went to bed. They were taught 
the Lord's, and other short prayers. Religion seemed 
to be their constant theme ; and when they went home 
on a visit to their parents or friends, they pursued the 
same pious course. Very often their parents were re- 
formed by their pious conduct. Singing was a delight- 
ful employment to them, and they very frequently en- 
gaged in it. Their mellow voices, and the animation 
with which they sano^, were delightful. The influence 
that religion had on their conduct was easily perceived. 
They were afraid to do pmj tiling wrong, lest tliey should 
be reproached by othei^, or be called to an account before 
their teachers and leaders. 1 speak advisedly when I 
say, that I never saw a group of children so obedient 
and peaceable. 

This spring we lost, by death, one of our favorite girls, 
Hannah Armstrong. She was always kind and agreea- 
ble in her mani\ers ; had a miiid of the iirst ort^erj and 



WYANDOTT MISSION. 245 

easily learned whatever was required of her, either in 
letters or domestic economy. When Hannah was under 
conviction, it was deep and evangelical. She saw herself 
a ruined creature ; and that without a saving interest in 
the blood of Jesus, she must be lost for ever. Her teach- 
er, sister Barstow, (now Taylor,) watched over her with 
the kindest attention, and took a great interest in her 
situation. vSeeing that Hannah could not eat or rest, she 
asked her what was the matter; when the girl suddenly 
threw herself into her lap, and exclaimed, " O, my soul! 
O, my soul! I want a Savior, or I shall die." Sister 
Taylor then instructed her in the way, and taught her 
how to repose her soul upon the Corner-stone. It was 
not long before this dear girl found Jesus precious to her 
soul. Her joy was greater than her former grief. 

Reader, have you found this Christ? You who have 
been born of Christian parents, and brought up at the al- 
tar of prayer, have you resisted the Holy Spirit, and 
are you in the way to hell and ruin ? while these poor In- 
dian children, just emerged from the wild woods, seek 
and find the Savior? 

Hannah's race was short, but it was brilliant. Grace 
sweetened all the charms that nature had bestowed upon 
her. She shone with uncommon lustre, and departed 
this life while I was absent at the General Conference, 
held in Baltimore. The following is an extract of a let- 
ter from William Walker, dated — 

^^ Mission House, Upper Sandusky, 

''April 25, 1824. 
" On my return home, I found, with great pleasure, 
affairs in their usual prosperous situation. Nothing ex- 
traordinary had transpired in our charges, but all was per- 

21* 



246 insToKv oi' rim 

feet harmony. But, alas ! death, stern death ! has robbed 
the mission of one of its brightest ornaments. I can an- 
ticipate your feelings, when I announce to you the death 
of Hannah Armstrong. On Monday, the 19th inst., at 
11 o'clock, A. M., her fluttering spirit took its flight to 
mansions in the skies. O, what a situation the bereft 
parents are in ! I have seen brother Armstrong ; and if 
ever sympathy filled my heart, it was for him. 

*' While the eager parents were watching the hand of 
death cutting down the most beautiful flower in their 
garden, Hannah saw their exceeding grief; and, although 
in the pangs of death, yet the kindness of her heart 
would cast the last drop of comfort into their sorrowful 
bosoms. She beckoned for her father to come near to 
her. lie did so. She then laid her arm, already palsied 
in death, around his neck, and said, ' 0, father, I have 
been praying all the time, and all is well with me ;' and 
repeated, *A11 is well with me now: weep not.' The 
agonized parents stood over her, looking to see her latest 
breath ; and, in a few minutes, she breathed no more, but 
winged her mystic flight to worlds where pleasures never 
die. Her funeral was attended by brother Hooper and 
the misaion family, with others." 

If my memory sei-yes me now, this was the first of 
our mission children that died, and the first fruit of our 
labors among the children, who entered into heavenly 
glory. Halleluiah to God and the Lamb! If I should 
never have any other reward or comfort for all my toil 
and labor, my beloved Hannah is in Abraham's bosom. 
Reader, do not view this scene as transpiring among those 
who have had all the means of grace ; but view it as 
occurring in an Indian wigwam, where many hardened 



WVANDOTT MISSION. 247 

white people tliink Christ can never come. Blessed be 
the God of Jacob, for he is no respecter of persons ; but 
all that do his will, fear him, and work righteousness ^ 
shall be accepted of him. 

In the fall after our conference in Urbana, Between^ 
the-logs came to me and said, that he and some others 
had got in debt, and they could see no way of extricating 
themselves, without taking a winter's hunt; and asked 
my advice what they should do. I lold him that I sliould 
be very unwilling to part with him and them so long, in 
consequence of their services in the Church ; and I was 
much afraid that they would grow cold in religion, and 
be tempted to do some evil that would bring a reproach 
on the good cause of God, and throw down what we 
had been so long trying to build up ; for to scatter the 
wood, would put out the fire. He replied, "That is 
true of some kinds of wood, but there are other kinds 
that will keep the fire until it is all burned up ; and, I 
hope, we are of that kind. As to myself and others, I 
can see no way that we can meet the demands against 
us, unless we can make it in the woods." He" added, 
that the party had concluded to go to White river to 
spend the winter; and, in the spring, they would come 
nearer home, to trap and make sugar. 

I gave Between-the-logs the charge of the party, to 
watch over them, to hold their meetings every Sabbath, 
and, bv no means, break the Sabbatli in anv wav what- 
ever; to see that family prayer be always kept up in 
every teni, morning and evening, and that private prayer 
be not neglected. I told them, "The whites will, if 
they can, get you to sin some way, that they may laugh 
and say, ' These Indians are hypocrites, and have no re- 
ligion.' Be always on your guard. It may be, that you 



248 HISTORY OF THE 

will meet witli some of your Methodist brethren, and 
other Christian friends. I will give each of you a cer- 
tificate of your good standing in the Church at the mis- 
sion. This will give you admittance to Methodist 
meetings; but if any of you forfeit his claim to this 
certificate by sin, Between-the-logs has the power, and 
will take it from you, and hold it until you return home. 
Then you must answer for your conduct." 

This being adjusted, I wrote a letter of recommenda- 
tion, and gave it to brother Between-the-logs, stating that 
he was a correct man, a chief of his nation, and an ex- 
horter in the Methodist Episcopal Church at the Upper 
Sandusky mission ; and that if any difficulties should be- 
fall any of the party, he was the proper person to adjust 
them. 

I well knew that the white settlers on the frontiers had 
great objections to the Indians hunting and killing the 
game in their vicinity, and would often do them mischief. 
This was my greatest fear in reference to this party. 
Strangers, and far from home, they might be made to 
suffer for depredations committed by other Indians ; for, 
in retaliation, the Indians sometimes killed the hogs and 
cattle of the whites, and it would often terminate in mur- 
der. But knowing the prudence and purity of Between- 
the-logs, I felt as if those Indians would be the means of 
doing some good. 

These arrangements being made, the party s-et out for 
their hunting ground. They had not been long there 
until it was rumored abroad that there were religious In- 
dians hunting on White river. Every Sabbath, as many 
as could, would meet at the camp of Between-the-logs 
for meeting, which was public for all. They sang a 



AVYANDOTT MISSION". 249 

liymn, prayed, and then exliorted. The class then met, 
and the congregation dispersed. 

Many white persons were led from curiosity to go on 
Sabbath days, to Indian meeting in the woods ; and tlie 
Lord convicted some of their sins. They could not 
move them from the strictest observance of every Chris- 
tian rule and duty : especially to keep the Sabbath holy. 
They frequently came to trade on the Sabbath, for meat 
and other things ; but could not induce them in any way 
to barter. A company came one Sabbath, as I was after- 
wards told by one of the party, and insisted on trading. 
Between-the-logs went to his saddle-bags, and pulled out 
his Bible ; and, although he could not read one word of 
it, yet he said it was always good company, if a man 
could not read, to have the word of God with him, and, 
perhaps, he could get some one that could read it. He 
had marked the chapter which contained the ten cora.- 
mandments. He opened at the place, and asked one of 
them if he could read, and handed him the book. At 
this, the man turned pale, and did not wish to touch it; 
but at the urgent request of the other, read the fourth 
commandment. 

"Now," said the Indian chief, "you white men have 
read this book all your lives, and are taught to read it, 
and understand that you must keep God's day holy. 
Here you are trying not only to break this law of God, 
but to get us poor Indians to do so too. Of this you 
ought to be ashamed; and never do so again. Your ex- 
ample to your families and friends is bad ; and you will 
have a ffreat deal to answer for at God's judgment, if 
you keep on in this course. Now we wish you, and all 
our friends, to know that we have learned better. When 
we were in the dark, we did not know one day front 



250 HISTORY OF THE 

another. But the light of heaven shined on our path, 
and has shown us that it is good for our souls, and 
bodies, and horses, and all, that we should stop one day 
in seven, and think and pray, and look to our hearts, to 
untie them from the things of this ^vorld, for they are 
naturally much inclined to stick fast to this world. God 
saw it was best to take one day to loose them, and keep 
them right. If this is not done, they will soon grow 
fast. Then nothing will do but tearing, and this is hard 
work. I believe God is right, and he has done it for the 
good of us all; and we ought to keep his good word, so 
that it will be well with us ; for I am told that this book 
says, if we do not keep his commandments, w^e shall 
never enter into his house above. My white brothers, 
go home, and never go to trade again on the Sabbath. 
You will find it better with you in this world, and in the 
world to come." 

It was said by one of the party, that he never was so 
astounded in all his life, as when thus reproved by a 
poor Indian. Soon the Indians commenced their usual 
public meeting. Their white visitors staid until all was 
over; and went away determined, by the grace of God, 
to lead new lives, and keep the Sabbath, and teach others 
to do so. It is believed that many of the settlers in this 
new part of the world, were aroused to reflection and re- 
pentance, when they saw their conduct reproved by the 
piety of these Wyandotts. 

They remained there hunting, until spring ; and I nev- 
er learned there was a just complaint, or, indeed, any 
complaint at all, alledged against them during the time. 
Many were convinced that even the Indians may receive 
the Gospel of Jesus, and obtain religion. 

Sum-mun-de-wat amused me after he came home, by 



WYANDOTT MISSION. 251 

relating a circumstance that transpired one cold evcninn-* 
just before sun-down. "I met," said he, "on a small 
path, not far from my camp, a man who ask me if I 
could talk English. I said, 'Little.' He ask mc, 'How 
far is it to a house?' I answer, 'I dont know — may be 
ten miles— may be eight miles.' ' Is there a path lead- 
ing to it?' 'No — by and by dis go out, (pointing to the 
path they were on,) den all woods. You go home me — 
sleep — me go show you to-morrow.' Then he come my 
camp — so take horse — tie — give him some corn and 
brush — then my wife give him supper. He ask where I 
come. I say, ' Sandusky.' He say, ' You know Fin- 
ley ?' ' Yes,' I say, ' he is my brother — my father.' 
Then he say, ' He is my brother.' Then I feel some- 
thing in my heart burn. I say, 'You preacher?' He 
say, 'Yes ;' and I shook hands and say, ' My brother!' 
Then Ave try talk. Then I say, ' You sing and pray.' 
So he did. Then he say to me, ' Sing and pray.' So I 
did; and I so much cry I cant pray. No go sleep — I 
cant — I wake — my heart full. All night I pray and 
praise God, for his send me preacher to sleep my camp. 
Next morning soon come, and he want to go. Then I 
go show him through the woods, until come to big road. 
Then he took me by hand and say, 'Farewell, brother; 
by and by we meet up in heaven.' Then me cry, and 
my brother cry. We part — I go hunt. All day I cry, 
and no see deer jump up and run away. Then I go and 
pray by some log. My heart so full of joy, that I can- 
not walk much. I say, ' I cannot hunt.' Sometimes I 
sing — then I stop and clap my hands, and look up to 
God, my heavenly Father. Then the love come so fast 
in my heart, I can hardly stand. So I went home, and 
said, ' This is my happiest day,' " 



252 HISTORY OF THE 

This party returned home after sugar-making, in the 
spring; and brought with them the same holy flame of 
love they took away. Perhaps no people enjoyed more 
of the comforts of divine grace, according to the number 
of professors, than these Indians. They were faithful in 
all the means of grace, and were alive to God in their 
souls, both old and young. The conversion of their 
friends and relations to God, always added a new spring 
to their zeal and comfort. 

But while the cause of religion was advancing, the 
enemy was not asleep. Great exertions were still made 
to keep all the nation from being converted to God. The 
wicked traders in ardent spirits, around the reserve, found 
that their craft was in danger; and the pagans, to keep 
up an appearance of good, on their part, came out against 
drinking whisky ; and taught in their meetings, that eve- 
ry man and woman of their party should quit it entirely, 
as it did not belong to the religion of the Indian god, but 
was reserved for the white man, by whom it was devis- 
ed, and their God, who brought it amongst the Indians ; 
that their fathers never knew it, until the white man, 
and his religion and Book, were brought among them. 

The two parties seemed to be agreed in denouncing 
the Christian religion, though from different motives : 
the heathen from the love of sin, and the whites from the 
love of gain. The traders affected to ridicule all relig- 
ion, and laugh at the Indians for their credulity in believ- 
ing things because the preachers told them so. They 
said there were no such things as commandments in the 
Bible; for God gave them to Moses on two stone slates, 
and Moses, being mad with the children of Israel, threw 
them down, and they were broken to pieces ; and God 
would not give any more. All the lies that could be ut- 



WYANDOTT MISSION. 253 

tered by the tongue of slander, were heaped on the mis- 
sionaries and the ministers of religion. Some joined in 
this malicious outcry, who would be much ashamed now 
to see their names in public print, associated with these 
misrepresentations. 

The Indian dances were revived, and three or four 
were held each week. Some of the weakest of the 
flock were led to them, which made the savage party re- 
joice, believing I would take their names off the Church 
book, and expel them from the Church, and that they 
would have them at their will ; but I chose another 
course. Instead of using any harsh means, I was more 
kind to them than ever; and when a proper opportunity 
offered, I would tell them how sorry I was that they had 
taken this misstep. I endeavored to convince them that 
they were wrong, and that they must not be discouraged 
at this fall ; for it is common with children, when they 
begin to walk, to stumble, and sometimes fall and hurt 
themselves much ; but still they were not discouraged 
so as not to try to walk again. *'Now, your friends 
have used their influence to get you away ; but I forgive 
you, and hope you will do so no more." Then I would 
appeal to themselves, if they did not feel better when 
they prayed, and were at a good prayer meeting, than 
they did when they were at a feast or dance. Some- 
times I asked, "At which would you rather be found when 
you come to die?" "Prayer meeting," was always the 
reply. " Then do you not see it is the best ; and why 
do you not follow it?" I seldom failed to get them back, 
and foil the others in their purposes. 

There are no people that appreciate kindness more 

than Indians ; and the man who expects to do any thing 

with an Indian, must do it by kindness. There is no 

22 



254 HISTORY OF THE 

Other avenue to his heart. To force an Indian into 
measures, is to compel him to dissimulation. If he 
thinks he is not able to withstand your power, he will 
wait until he has the vantage ground. Then you will feel 
the force of the revenge that has burned in his soul. It 
will burst like a volcano, when you are least aware of it. 
But kindness works on their feelings, and unstrings all 
their fierce passions of soul. Friendship will never be 
forgotten. " My friendj'''' is an endearing title amongst 
savage tribes ; and unless willfully and wantonly broken 
off, will last in the midst of the greatest dangers and tri- 
als. It is not an empty sound, as with the civilized 
world in general, to last as long and no longer than it 
can be used for personal advantage. But kindness has 
often disarmed the savage, and made him lay down his 
instruments of death when the blow was ready to be 
struck. 

I will here give an instance, as related by the man 
himself, to me and others. The reader will easily recol- 
lect the great conflict of Adam Poe, in 1782, with the 
Wyandott Indian, Big-foot, and the victory he then 
achieved. The Wyandott nation's loss in this conflict, 
was two of their greatest warriors ; and knowing that 
Adam Poe was the man who killed them, they always 
meditated his destruction. Poe then lived on the west 
side of ilie Ohio river, at the mouth of Little Yellow 
creek. Tlie Wyandotts determined on revenge. They 
chose Rohn-yen-ness as a proper person to murder him, 
and then make his escape. He went to Poe's house, 
and was met with great friendship. Poe not having any 
suspicion of his design, the best in his house was fur- 
nished him. When the time to retire to sleep came, he 
made a pallet on the floor for his Indian guest to sleep. 



WYANDOTT MISSION. 255 

He and his wife went to bed in the same room. Rohn- 
yen-ness said they both soon fell asleep. There beino- 
no person about the house but some children, this afford- 
ed him a fair opportunity to have executed his purpose ; 
but the kindness they had both shown him worked in 
his mind. He asked himself how he could get up and 
kill even an enemy, that had taken him in, and treated 
him so well — so much like a brother? The more he 
thought about it, the worse he felt; but still, on the other 
liand, he was sent by his nation to avenge the death of 
two of its most valiant warriors ; and their ghosts would 
not be appeased until the blood of Poe was shed. There, 
he said, he lay in this conflict of mind until it was about 
midnight. The duty he owed to his nation, and the 
spirits of his departed friends, aroused him. He seized 
his knife and tomahawk, and crept to the bed side of his 
sleeping host. Again the kindness he had received from 
Poe stared him in the face ; and he said, it is mean, it is 
unworthy the character of an Indian warrior to kill even 
an enemy, who has so kindly treated him. He went 
back to his pallet, and slept until morning. 

His kind host loaded him with blessings, and told him 
that they were once enemies, but now they had buried 
the hatchet and were brothers, and hoped they would al- 
ways be so. Rohn-ven-ness, overwhelmed with a sense 
of the orenerous treatment he had received from his once 
powerful enemy, but now his kind friend, left him to join 
his party. 

He said the more he reflected on what he had done, 
and the course he had pursued, the more he was con- 
vinced that he had done right. This once revengeful 
and powerful savage warrior, was overcome by the kind- 
ness of an evening, and all his plans frustrated. 



256 HISTORY OF THE 

This man was one of the most pious and devoted of 
our Indian converts. Although a chief, he was as hum- 
ble as a child. He used his steady influence against the 
traders and their fire water. 

The Indians turned their attention this spring to the 
improvement of their farms, and to the building of com- 
fortable houses. A number of hewed log houses were 
put up, with brick or stone chimneys ; and great exer- 
tions were made to inclose large fields, for raising grain 
and grass. Many purchased sheep ; and means were ta- 
ken to improve their breed of cattle and hogs. With the 
means in their hands, I believe they did do all they could 
to provide for the future, without following the chase ; 
for they clearly saw, that the vast influx of white popu- 
lation would soon fill up all their hunting ground ; and 
that they must starve, unless they could procure the 
means of living at home. The mission furnished all the 
means in its power to facilitate this good Avork. Their 
wagons, oxen, plows, and all that could be spared, were 
lent freely ; and the missionaries themselves took all the 
pains they could, to show them the best methods of cul- 
tivation. They even went in person to house raisings 
and log rollings, and took hold and said, " Come on, my 
friends.''^ 

This course gave great encouragement. When they 
saw a man in a pinch, they would help him out, and 
manifest an interest in every thing that had a tendency 
to promote their welfare. They did not affect any su- 
periority, but came down to a perfect neighborhood and 
citizenship. They borrowed and lent, ate and drank, 
visited and lodged together as one family. This identifi- 
ed the whole missionary establishment with the Indian 
and his interests. To this establishment they looked for 



WYANDOTT MISSION. 257 

help and instruction in all things appertaining to their 
spiritual and temporal concerns. My colleague gave 
himself almost wholly to the farm ; and he conducted 
it in such a way as to set the v/hole nation a good 
example. 

In the meantime, the internal arrangements of the mis- 
sion family were so conducted as to furnish a pattern of 
piety^of usefulness and industry. The girls made good 
proficiency in the art of housewifery, and in learning to 
read, write, knit, sew, spin and weave. All M'ithin was 
peace and prosperity. 

We were much in want of a place of worship, as there 
was no proper meeting house. Sometimes we worshiped 
in the old council house, as the largest and most roomy. 
This was an open building, made of split slabs, laid be- 
tween two posts stuck in the ground, and covered with 
bark peeled from the trees. No floor but the earth — no 
fire-place but a hearth in the middle, and logs laid on the 
ground on each side for seats. In the winter, we met in 
the mission school house, which was much too small. 

On my tour to the east, I visited the City of Washing- 
ton, in company with the Rev. David Young. Here I 
had an interview with President Monroe, and gave him 
such information as he wished, as to the state of the mis- 
sion and Indians in general. I had also an introduction 
to John C. Calhoun, Secretary of War. This gentle- 
man took a deep interest in Indian aff'airs, and gave me 
much satisfactory information respecting the diflferent 
missions in progress among the Indians ; the amount of 
money expended on each establishment, and the probable 
success. I made an estimate of the cost of our build- 
ings, and he gave me the government's proportion of the 
expense, which amounted to one thousand three hundred 

22* 



25S HISTORY OF THE 

and ihirty-three dollars. I then asked him if it wonid 
be improper to take that money, and build a good church 
for the benefit of the nation. His reply was, that I 
might nse it for building a church ; and he wished it 
made of strong and durable materials, so that it might 
remain a house of worship when both of us are no more. 
This work was performed, and the house was built out 
of good limestone, thirty by forty feet, and plainly fin- 
ished. So these people have had a comfortable house to 
worship God in ever since. It will stand, if not torn 
down, for a century to come. 

I was treated with the greatest kindness by this hon- 
orable man. He told me that many heavy complaints 
had been written against me as a bad man. I told him 
that I had made some sacrifices to meet the wishes of 
the Church and the general government, in civilizing and 
christianizing the Indians, and had done what I thought 
was right ; and it was my deliberate opinion, that it Avas 
of little use to spend money on Indian schools, where 
they were not established on the manual labor system, 
and attended with religious instruction; and, as to my 
character, referred him to the Governor of Ohio, mem- 
bers of Congress from Ohio, or Judge M'Lean. 

He said, in reply, that he had formed a plan to sys- 
temize this part of the department. His plan is indicated 
in the following copy of a circular, from Mr. M'Ken- 
ney, Superintendent of Indian Affairs : 

"circular. 
'■''Department of War, Indian Office, 

''May 22, 1824. 
"Sir: — In order to obtain the information in relation 
to the several schools in the Indian country, in a more 



WYANDOTT SIISSION. 259 

uniform and condensed mode, the inclosed printed form!? 
have been adopted for the annual returns of tlie respec- 
tive superintendents or persons in charge of the schools. 
These should be filled up witli great care, and forwarded 
to the department annually, on the 1st of October, accom- 
panied by a report, setting forth, in detail, the prospects 
of the school; the dispositions of the Indians, whether 
more or less favorable to it ; the names of the teachers 
and other persons ; and the kinds of property belonging 
to the institution. Also notinof anv th'uw remarkable in 
the progress of any Indian child, accompanied by his or 
her age, and the tribe to which he or she belongs ; the 
general health of the children; their advances in the 
work of civilization, with such remarks as mav be deem* 
ed useful, as to the climate, soil, and productions of the 
surrounding country. 

" Any specimens of birds, minerals, Indian costumes, 
or other curiosities, which you can conveniently and 
without expense, command and forward, (also seeds of 
indigenous plants, with their names and virtues,) will be 
very acceptable. 

"Very respectfully, I am, sir, your ob't servt', 

♦'Tho. L. M'Kenxey. 

»' Hev. J. B. Finley^ Sup't of the School among 
the WyandottSf near Upper Sandusky, 0." 

That my readers may have a proper understanding of 
this regulation of the War Department, in reference to 
the schools in the Indian country, I will give them a 
draft from one now before me, for 1826. 



260 



HISTORY OF THE 



CO 

GO 



O 

00 

?^ 



Co 



h ^ 



>i 






Co 



"§> 



^ 



Name of the Site or 
Station. 


Wyandott Mission School, Up- 
per Sandusky. 


By whom estahUshed. 


By the Bishops of the Methodist 
E. Church, with the consent of 
the Ohio Annual Conference. 


When. 


October 16, 1821. 


Name of Superinten- 
dent. 


J. B. Finley. 


Nnmber of Scholars. 


Sixty-nine. 


Number of Teachers. 


One male and one female teach- 
er, principals — ten others — in 
all, twelve. 


Tlie number who have 
completed their 
course and left, Oct. 
1, 1826. 


One. 


Number entered S'ince 
Oct. 1, 1825. 


Twelve. 


Amount of funds, in- 
cluding annual al- 
lowance of govern- 
ment. 


Two thousand four hundred and 
fifty-four dollars forty-seven 
and a half cents. 


Amount of Disburse- 
ments. 


Two thousand six hundred dol- 
lars. 


Deficiency. 


One hundred and forty-five dol- 
lars fifty -two and a half cents. 


Surplus. 




Amount of property 
belonging to the es- 
tal)lishment. 


Improvements and all other prop- 
erty, ten thousand dollars. 


Remarks. 


I have put here the amount for 
1826, as this is the only one I 
have at hand, at present ; but 
this will show Avith what a 
watchful eye government in- 
spected the mission schools. 



WYAXDOTT MISSION. 261 

These requirements of the government formed a new 
era in Indian missions. The public are now made ac- 
quainted with the amount collected for all these institu- 
tions. The expenses may be compared with the proba- 
ble amount of good done, and the number of children 
taught. There were some complaints against this meas- 
ure ; and some said they would rather do without the 
aid of government funds, than have such strict inquiry 
made into their private concerns. The department fa- 
vored me with the amount of every establishment in the 
United States for one year, and I should give it now, l)ut 
it is mislaid, and I cannot find it ; but the reader Mill not 
think me vain when I say, that our school and mission 
was the most prosperous one under the government. I 
attribute its prosperity to the account of faithfully preach- 
ing the Gospel of Jesus Christ to these Indians, and its 
blessed effect on the hearts of those that believed. Nor 
do I belie^'e that any mission can be successful to any 
extent, unless the power of the Gospel of Jesus makes 
it so. All these preliminaries to the civilization and 
christianization of the heathen world, are the inventions 
of man: the Gospel is God's own institution. All that 
is necessary is to preach the Gospel to every creature. 
It is adapted to his condition; and God has chosen it as 
the great means of saving the world. To human policy 
this plan is contemptible, and is judged quite inefiicient ; 
but it is the power of God unto salvation, to all who 
believe. 



262 HISTORY OF THE 



CHAPTER XII. 

May, 1824 — Missionary meeting at Baltimore — Anecdotes and 
address by Summerfield — The aunt and her niece — Mr. Wirt taken 
for an Indian — Note from Rev. Richard Rcecc — Influence of relig- 
ion in civilization — Impulse given to missionary exertions — Letter 
of T. Jackson, Philadelphia — Also of L. Dorsey, Baltimore — Mr. 
M'Kenney's letter — Contemplated division of their lands — Mr. 
M'Kenncy's letter on this point — State of the mission at the close 
of the year — Bishop Soule's letter — State of the Wyandott mission 
in Canada. 

During the session of the General Conference in Bal- 
timore, in 1824, the "Baltimore Missionary Society" 
held its anniversary, on the 11th of May, to which I was 
invited by a note from William Brown, Corresponding 
Secretary. It was expected that some of the chiefs of 
the Wyandotts would have been present ; but from cir- 
cumstances which they could not control, they were pre- 
vented. Nevertheless, the assembly was large, and tlie 
venerable M'Kendree presided. With him sat on the 
platform, his worthy colleagues. Bishop Roberts and 
Bishop Soule, elect, the Rev. Richard Reece, delegate 
from the British Conference, with his colleague, the Rev. 
John Hannah, the Rev. John Summerfield, of precious 
memory, the Rev. William Capers, of the South Caro- 
lina Conference, with many other ministers of the Meth- 
odist Episcopal Church. Bishop Kemp, of the Protes- 
tant Episcopal Church, was present ; also, tlie Hon. 
William Wirt, with many others, too numerous to be 
named, graced the platform. 

This was a meeting of the greatest interest I had ever 
seen. Addresses were delivered by Messrs. Reece, 
Hannah, and Capers. I was called up to tell about the 
work of God amongst the Wyandotts. I felt confound- 



WYANDOTT MISSION. 263 

ed, to speak after the thrilling addresses that had pre- 
ceded me; and indeed should not have been able to say 
any thing, but from the encouragement of my Englisli 
friends. 

I commenced telling how we preached, and what effect 
it had produced; how we lived, and what pleasure we 
had in the prosecution of our labors ; that the Gospel of 
Jesus Christ was adapted to the condition of men in any 
situation ; and the only means to be successfully employ- 
ed in the civilization of man, wherever he lived, whether 
in the city or in the wilderness ; and that missionary so- 
cieties and missionaries promote civilization. 

These remarks opened a fine field for the eloquence of 
Summerfield, and the narration of appropriate anecdotes, 
which I shall never forget. First, he told us he was, in 
company with another Methodist preacher, sent as a mis- 
sionary to some uncultivated district of Ireland. They 
traveled on foot — preached in the market places, and then 
from house to house. They cried, "Behold, behold the 
Lamb of God, that taketh away the sin of the world." 
In one of these little towns, after they had preached, 
they looked for somebody to invite them home. He got 
an invitation ; but his colleague stood on the street for 
sometime. At length a poor woman came, and asked 
him to her hovel. It was thatched with straw; and 
there was a table, and a stool, and some straw in the cor- 
ner, on which the family slept. They accommodated 
their preacher with the best they had. In the morning, 
the poor woman thought she must get the preacher some 
breakfast before he went. She made a bannock (cake) 
of oat meal, and put it to bake. Then she went out to 
buy a half-pennyworth of tea. While she was gone, a 
poor woman, who had been convicted under the word 



264 HISTORY OF THE 

they liJuLf reached, came to be prayed for. They both 
kneeled down by the stool, and while the missionary was 
praying, the landlady came in. She laid down her tea, 
and kneeled down too ; and tliey were all soon praying. 
The w^omen wept and prayed so loud, that they waked 
the child in the straw. The missionary took up the 
child, and pacified it. He looked towards the fire, and 
saAV the bread burning. He then walked on his knees, 
and turned the cake. The women still prayed on, until 
God blessed them both. Then the woman gave the min- 
ister his breakfast. " Then," added this eloquent man, 
" the missionary hushed the child — turned the bread, and 
God converted the mourners. He ate his morsel, and 
went on his way rejoicing. This is the glory of God's 
ministers, to suffer, and see the poor converted to God, 
through the powerful Gospel." 

He then proceeded to take up the collection, and ob- 
served that although many present had paid for tickets of 
admission, yet he would not dismiss the congregation 
without giving all an opportunity to be the happy par- 
ticipants in so glorious a work. He said, that on a cer- 
tain occasion, he was at one of the missionary meetings 
where Dr. Clarke was, and there happened to be in the 
congregation an old aunt witli her little niece, to whom 
she had given a shilling for a pocket piece, and a penny 
to throw into the collection. AVhile the Doctor was 
speaking of the schools in India, and how the children 
were opposed by their parents from going, so that they 
often had to take off their clothes, and swim the creeks 
to get to school, the little girl would look up and say, 
" Aunt, may I not throw in the shilling." The aunt 
would reply, "A penny is enough for a little girl. Keep 
your shilling for a pocket piece." But she would ask 



WYANDOTT MISSION. 265 

again, " Aunt, may I not throw in the shilling?" but the 
aunt's reply was still the same, "A penny is enough for 
a little girl to throw in." Soon the plate for collection 
came round, and the little niece let fly her money into 
the plate, and then looked up into her aunt's face, and 
exclaimed aloud, "Aunt, the shilling would go in." 
" Now," said he, "let fly your dollars, and keep your 
cents." It seemed as if all the money in the house 
would go in. 

This was a meeting of great interest. Mr. Wirt, who 
was a swarthy looking man, was sitting on the platform. 
Two ladies, who expected to see an Indian chief, select- 
ed him for one. The one said to the other, "That is 
Between-the-logs." To this the other replied, "He has 
ruffles in his bosom ; and a Christian Indian would not 
wear them." "Yes," replied the other, "I have no 
doubt, but on such an occasion as this, he would." 
They were overheard by a person, who next day in- 
formed Mr. Wirt of the circumstance. He said that 
he would give any sum, in reason, for such a meeting 
once a week ; for he had never seen one of so much 
interest. 

The next day I received the following note from the 
Rev. Richard Reece : 

"My Dear Brother Finley: — I beg your accept- 
ance of the inclosed mite, (live dollars,) towards the 
Christian education of a fine, tall, ingenious Indian boy. 
Requesting an interest in the prayers of my red broth- 
ers in the wilderness, I am your affectionate friend and 
brother in Christ, Richard Reece." 

Through what God had wrought at this mission, and 

what had been published of this revival amongst the na- 

23 



266 HISTORY OF THE 

lives, a missionary spirit was awakened in many parts of 
this continent, especially amongst Methodist preachers. 
The flame was greatly increased by the zeal and example 
of the Bishops, so that missions were commenced in 
Canada, in Georgia, and in the Tennessee and Missis- 
sippi Conferences, Avith great success. Ministers, whose 
hearts burning with love to God, sallied forth into the 
wilderness, and entered the red man's wigwam, preach- 
incr Christ and the resurrection. Thousands of these 
wanderers were speedily converted to God. It is most 
obvious that prejudice and unbelief had prevented this 
work. It was argued that it was impossible for Indians 
to embrace the Gospel and become religious ; that they 
were too bad, and too deeply sunk in vice and ignorance ; 
and before they could be brought to a state of moral 
health through the means God has appointed, they must 
be civilized : that is, tamed and taught the arts and agri- 
culture. Then ministers may be sent to teach them the 
lessons of salvation. This was the doctrine of the day; 
and many long lectures were given, and thousands spent 
to accomplish this work. But the Indian remained un- 
reformed ; and what is wisdom with man is foolishness 
in the sight of God. So soon as the laborers entered 
this vast field, according to God's instituted plan of grace, 
it was found that the preaching of the Gospel is the only 
plan to christianize and civilize men ; and until men be- 
come religious, or are brought under the influence of 
Christianity, they will be savages. This is the nature of 
fallen man. It now seemed as if the scales had fallen 
from our eyes, and the forest was entered with the ut- 
most confidence of success. These revivals among the 
forest Indians very much increased missionary zeal 
throughout the eastern states. In the great Atlantic 



WYAXDOTT MISSION. 267 

cities, thousands were induced to coine forward and lend 
their assistance to the great work of spreadino- liible 
knowledge and holiness over these and other lands. So- 
cieties were formed, and being formed, all over the coun- 
try, and commenced sending their much needed aid to 
those eno^aofed in this jrlorious work. 

Our correspondence with these societies had nov>' 
become pretty extensive, and cheering to our hearts. 
Among the communications received, were the follow- 
ing from the Philadelphia Missionary Society : 

'* Philadelphia, Srpfembcr '23, 1823. 

"Rev. Sir: — By a resolution of the Managers of the 
'Missionary Society of the Methodist Episcopal Church, 
within the bounds of the Philadelphia Conference, for 
promoting Domestic and Foreign Missions,' passed on 
the 12th day of May last, it is made my duty to address 
you on their behalf, and to request of you to be so kind 
as to furnish the Board, through me, from time to time, 
with all the information you may deem proper and find 
convenient to communicate, respecting the state of the 
mission under your superintendence ; your own labors 
and privations ; the improvement, moral, intellectual and 
mechanical, that may have taken place among the chil- 
dren under your charge : and also, what success may 
have attended your labors among the adults, together 
with the prospect of doing good to our red brethren. 

"The Second Annual Report of the Managers, which 
I learn has been forwarded to you by our President, will 
furnish you, no doubt, with information very gratifying 
to your feelings, and cause oifr hearts, though at such a 
distance from each other, to vibrate in unison with grate- 
ful emotions of love and gratitude to Him who hath done 



268 HISTORY OF THE 

SO great things for us ; and who has graciously conde- 
scended to do so great things by or through us, unwor- 
thy as we are. Here, I know, you will join me in say- 
ing, with unfeigned sincerity, ' Not unto us, Lord ! 
not unto us, but unto thy name be all the glory.' May 
the sweet influences of the Holy Spirit, wherewith our 
hearts have been warmed and cheered since we engaged 
in this good work, and which, I humbly trust, will ever 
be afforded, prove such a stimulus as to induce us to per- 
severe to the end in well doing : then shall eternal life, 
Avith all its glorious fruition, be ours. 

"I remain, reverend and dear sir, with much esteem, 
your friend and brother in Christ, 

" Thos. Jackson, Cor. Sec'y. 

''Rev. James B. Finley.'''' 

'•'Philadelphia, June 25, 1824. 

'* Rev. and Dear Sir: — At the last stated meeting of 
the Board of Managers, held on the 15th inst., it was en- 
joined on me to forward to you a copy of our Tliird An- 
nual Report, which, I hope, will get safe to hand, and 
afford some consolation, and much matter for praise. 

*' What is it, my brother, that the omnipotent power 
of grace Divine cannot accomplish? How little did you 
or I think, a few years ago, that we should ever have been 
made glad by such good news ; how much less, that we 
should have been made so happy as to be humble instru- 
ments in effecting so much good! O, may we be ever 
willing to ascribe the praise to Him, to whom alone it is 
due. O, may we ever be found willing to give — to do — 
to suffer in His cause, to whom we owe so much! 

*'I can only, with you, regret sincerely, that we have 
not been able to obtain copies of the four addresses al- 



WYANDOTT MISSION. 269 

luded to in the preface to the report. They would cer- 
tainly have been a great acquisition. 

"We truly regret, as the disappointment was great, 
our not seeing you, with your two Indian friends, at our 
late anniversary. 

"I know not that I have anything to add, worthy 
your attention. However> I please myself with the hope 
that your soul — your society — your whole charge is 
gready prospering, under the smiles of a gracious God. 

"With much esteem, I remain, dear brother, yours in 
Christ Jesus, Thos. Jackson, 

" Cor. Sec\j M, S\ M. E. C, 

"i?eL\ Jas. B. Pinky.'' 

In January, 1822, there w*as a society organized in the 
city of Baltimore, under the title of the Juvenile Finley- 
an Missionary Mite Society, composed mostly of chil- 
dren, consisting at first of one hundred, which increased 
to seven hundred and seventy members. The contribu- 
tions were six and a quarter cents, and two cents per 
month. This noble company of children did much to- 
wards the cause of missions, both by their example and 
their pecuniary aid. According to the treasurer's report 
for the first year, they raised the sum of two hundred and 
eighty-seven dollars seventy-four and a quarter cents, and 
the second year, two hundred dollars sixty-seven and a 
half cents, making in all, four hundred and eighty- 
eight dollars forty-one and three-quarter cents. This 
money was appropriated to the education of four Wyan- 
dott children in the mission school, to be called Pi'ancis 
Asbiiry, Mary Fletcher^ John Summerjield, and Bich- 
ard Whatcoat. These were to receive instruction and 

support for four years; and after Francis Asbury had 

23* 



270 HISTORY OF THE 

been to school one year, it was thought by some of his 
friends that he oiiglit to be sent to Augusta College, to 
receive a liberal education. I accordingly wrote to the 
society on the subject, requesting their advice ; and 
whedier the money given by them for his education at 
the mission, might be appropriated toward his education 
at the college ; and whether they would be willing to 
make any further appropriations towards his education 
at college. To these inquiries I received the following 
answer : 

'-'' BaltimcTe, September 16, 1824. 
"Rev. James B. Finley: Dear Sir — In answer to 
yours of July 9lh, I have to state, that if you allude to 
the money that has already been appropriated to Francis 
Asbury, the society can have no objection to its being 
used for his maintenance at the Augusta Academy ; but 
if more is requisite, you will see a difficulty by a refer- 
ence to our constitution, which can only be removed by 
an alteration of its provisions ; before which, we should 
be glad to knov/ what sum would be sufficient, as our 
funds, at present, are low, having, previous to the re- 
ceipt of your letter, appropriated one hundred dollars for 
the maintenance and education of a female child for four 
years, to be called Hester Ann Rogers. But, is it not to 
be feared, that the introduction of the boy among the stu- 
dents of a college, who are sent from various parts of the 
country, and who almost universally carry with them the 
prevailing vices of their neighborhoods, might not only 
make him liable to injury from the continual example 
about him ; but, in all probability, would give him unfa- 
vorable impressions as to the effects of Christianity on 
society. It would be a natural conclusion in the mind of 



WYANDOTT 3IIS310\. 271 

an intelligeiit boy, that these Christian pcophj have im- 
parted to their chiklren with as much assiduity as my 
parents liave to me, the sentiments tliey liokl in respect 
to relig-ion and morality. But you, who know how to 
appreciate religion by an experimental acquaintance witli 
the Redeemer, are well aware that they are ' not all Is- 
rael who are called Israel.' This distinction is not like- 
ly to be made by a person, and he only a bov, emerging' 
from the darkness of superstition. Tlien, willi respect 
to his acquaintance Avith the manners of the whites, 
should he ever enter on the ministerial duties desired, he 
will no doubt have that kind of affectionate intercourse 
with the best of our people, so congenial with the lirst 
impressions that he received of us, and which are correct 
ones, so far as they apply to the true Christian, that he 
will readily imbibe their spirit and manners. These con- 
siderations are, however, stated rather as mere suggres- 
tions than as insurmountable obstacles, for, we presume, 
you have weighed these difliculties. 

*' Eliza Jane Ilyam, who you will see by the reports, 
has been a very active member of this society, died on 
the 22d of August, after an illness of only two days. 
She was ten years and four months old. A short time 
before she was taken sick, she commenced the custom of 
retiring to her room to read her Bible. We believe the 
Lord w^as preparing her for another and better world; 
and has now taken her from the tears of her doating pa- 
rents to himself. 

" We intend having a public meeting the last of Octo- 
ber or the first of November ; and we should be glad to 
hear from you before that time, if the letter comes to 
hand. 

"Pray for us, that we may grow in grace daily, and 



272 HisTonv of the 

that at last we may be brought to praise God eterriallj 
in heaven. Very respectfully yours, 

*' Lorenzo Dorset, 
''Cor, Sec. of the J. F. M. M. S., of Baltimore^ 

My readers cannot help but admire the prudence, judg- 
ment, and piety, manifested in this letter of my young 
correspondent. Indeed it would do honor to the head 
and heart of riper years. What endless blessings flow 
from an early pious education ! The dear Eliza Jane, at 
ten was a zealous actor in promoting the Redeemer's 
cause. Let parents consider and feel the importance of 
the Scripture injunction, " Train up a child in the way 
he should go." No greater curse can be inflicted on a 
child than to bring it up in ignorance. Reader! is this 
your crime ? Do you live an irreligious life 1 and are 
you not bringing up your children in the same certain 
way to ruin? Wake up, before the God of heaven pro- 
nounces an anathema against thee for thy negligence to 
thy family! The chained thunders of his wrath are 
struggling to be loosed, to execute the vengeance of eter- 
nal justice against thee ! Fly this moment — begin to re- 
pent and pray to God for forgiveness ! Mercy weeps 
over you — the Savior stoops to save ! Cry, "Lord, save 
or I perish!" If you sleep on a little longer, death and 
hell will suddenly overtake thee ! 

In August of this year, I received the following com- 
munication from the Superintendent of Indian Affairs : 

*' War Department , Office Indian Affairs, 

''Augusts, 1824. 
"To Rev. James B. Finley: 6'ir— With the view 
of preserving in the archives of this government, what- 



WYANDOTT MISSION. 273 

ever of the aboriginal man that can be rescued from the 
uhimate destruction which awaits his race, I liave to beo- 
the favor of you to prepare and forward to the Depart- 
ment, as soon as you conveniently can, an alphabet and 
grammar in the language of the tribe or tribes among 
whom you and your associates are located. I would 
like to have this neatly penned, on sheets of octavo size, 
and put up between thin boards, or well secured between 
thick paper, and forwarded as directed. Whatever mav 
strike you as worthy of preservation, in tliis or any sim- 
ilar way, I will thank you to possess me of. 

"I am, dear sir, very respectfully, your obedient ser- 
vant, Thomas L. M'Kenxey." 

In reference to the information called for in the above 
letter, I aided a Mr. Stickney, who Avas appointed by the 
government to this work, the following winter. 

The following encouraging letter was also received 
from Mr. M'Kenney: 

*'T0 THE REV. JAMES B. FINLEY, SUPERINTENDENT OF 
THE MISSION SCHOOL AT TPPER SANDUSKY. 

" TJ^ar Department, Office Indian ^Sffairs, 

''August 9, 1824. 
"Dear Sir: — Your letter to the Secretary of War, of 
the 27th ult., is received, together with the talk of Be- 
tween-the-logs and others. I am directed by the Secre- 
tary of War, to convey to you his high approbation of 
your zeal and industry in the cause in which you are 
engaged ; and to express his regrets that the almost ex- 
hausted state of the contingent fund of the Indian De- 
partment will not authorize any drafts upon it for expen- 
ses, other than those which are in the way of being met. 



274 HISTORY OF THE 

Otherwise, he would cheerfully, on your recommenda- 
tion, and from his own views of the propriety of the 
visit, authorize the coming to the seat of the general 
government of the four Indians you recommend, and 
yourself as their leader. 

" A letter has just been received from Mr. Johnston, 
of the 27th ult., from which it is hoped the difliculties in 
regard to Mr. Shaw, will be overcome; but should they 
recur, the Department is determined to maintain the au- 
thority and preserve the influence of the missionary 
establishment. 

"In the talk which accompanies this, and which you 
will present, the Indians are requested to express, in 
writing, M'hat they want; and, if it is possible, their 
wishes will be complied with ; but such is the reduced 
state of the fund, that nothing can be promised until tlie 
estimate is made, and its amount ascertained. 

"They will be particular on the subject of their lands. 
There is no doubt but a proper location of families upon 
fixed premises, would tend very much to their harmony 
and prosperity. 

"Very respectfully, I am, reverend sir, your obedient 
servant, Tho. L. M'Kenney." 

This summer the division of the Indian lands was 
much agitated ; and it was believed that such a division 
would very much increase the industry and civilization 
of tlie nation. Every man would be encouraged to la- 
bor, if his property were set off to himself. The Indian 
chiefs wished to counsel with the government on this 
subject. So I wrote on to the Department of War, to 
permit four of them to go on to the City of Washington, 



wyaxdott MISSION'. 275 

and have this business settled on a permanent and la.-^ting 
foundation. 

On the subject of dividing the land, I received the fol- 
lowing letter from the Superintendent of Indian AlTairs : 

**T0 THE REV. JAMES B. FINLEY, UPPER SANDUSKY. 

" War Department, Office Indian ^^ffairs, 

''AugUHt 17, 1824. 

"Sir: — The Secretary is highly pleased with your 
zeal, and has entire confidence in your judgment, and 
has no doubt you will use every effort to make the ex- 
periment successful. He approves of the suggestion of 
dividing the land among the Indians, and establishing 
suitable regulations for them. If you should choose to 
make a division, with the entire consent of the Indians, 
and to establish, in like manner, regulations for them, 
and transmit the same to the Department, the Secretary 
will lay them before the President for his consideration 
and direction. It will be proper to accompany the divis- 
ion with a map of the reservation, marked Avith the lots 
laid out to each family. The suggestion relative to the 
smith keeping a book of accoimts, is judicious, and in- 
structions will be given to Gov. Cass on the subject. 

"Very respectfully, I am, sir, your obedient servant, 

"Tho. L. M'Kenney." 

In closing the history of the mission this year, it will 
only be necessary to say, that great liave been our con- 
flicts of body and mind, and great have been our com- 
forts. This first Indian missionary establishment under 
the care of the ^lethodist Church, rising by the blessing 
of God, triumphed over all opposition. The society has 
grown, and waxed stronger and stronger. jMany have 



276 HISTORY OF THE 

been converted, and added to the Church of Christ. 
The means of grace have been generally w^ell attended — 
our congregations large, and attentive, and orderly. Our 
camp meeting vi^as a time of great grace. At this time I 
had no help but the Indian brethren. Every day the 
cloud gathered thicker, and hung over us, portending 
great good. On Sabbath and Sabbath night, and on 
Monday morning, the heavens poured righteousness on 
the congregation. All were preachers and exhorters, for 
all tongues were fired with the love and praise of God. 
Some of the most hardened sinners fell like men slain in 
battle, and cried for mercy. Others were so overwhelm- 
ed with the love of God that they were not able to stand, 
but lay and praised God with the voice of thanksgiving. 

The school prospered exceedingly, under the labors of 
Mr. Walker, No man could be more devoted to his 
work than this young man; and his heart was made 
glad to see this mighty reformation in his nation. The 
female department was formerly committed to my wife 
and sister Hooper, who were well calculated for the 
work. Many of the largest girls had learned to sew, 
knit, spin and weave. Under their care there was man- 
ufactured at the mission house, by the girls, upwards of 
two hundred yards of linsey, flannel, and linen. 

Under the direction of brother Hooper, the farm had 
produced corn and vegetables sufficient to meet the de- 
mand of the next year. 

It was the will of a kind Providence, that we should 
be visited by our beloved Bishops, M'Kendree and Soule, 
this year. Their visit proved a great blessing to the 
mission family and nation. 

AVe shall here copy Bishop Soule's communication to 



WYANDOTT MISSION. 277 

the editors of the Methodist Magazine, as contained in 
that periodical for the year 1825, p. 32; 

** LETTER FROM BISHOP SOULE, GIVING AN ACCOUNT OF A 
VISIT TO THE INDIAN MISSION AT UPPER SANDUSKY. 

" Gallatin, Tenn., Xovember 13, 1824. 

''Dear Brother: — Shortly after the close of the 
General Conference, I left Baltimore and proceeded to 
Sharpsburgh, where I met Bishop M'Kendree, who had 
set out a week before me. Since that time, we have 
generally traveled in company, visiting the churches and 
preacliing on our way. We have been mercifully pre- 
served in safety and in health, in a sickly country, and 
at the season most subject to the prevalence of disease. 
In the path of duty we walk unhurt in fire. To God be 
all the praise. 

"Saturday, August 14, we left the Wyandott mission, 
at Upper Sandusky, after having spent a week w^ith the 
mission family, and in visiting and receiving visits from 
the Indians. The change M^hich has been produced, 
both in the temporal and spiritual condition of this peo- 
ple, is matter of praise to Him, 'who has made of one 
blood all nations of men, to dwell upon the face of the 
whole earth;' and cannot be viewed but with the most 
lively pleasure by every true philanthropist. Prior to 
the opening of the mission among them, their condition 
was truly deplorable. Their religion consisted of Pa- 
ganism, improved, as they conceived, by the introduc- 
tion of some of the ceremonies of the Roman Catholic 
Church. Hence, although they were baptized, they 
kept up their heathen worship, their feasts, their songs, 
and their dances : sad proofs of their deep ignorance of 

God, and of that worship which he requires. In this 

24 



278 HISTORY OF THE 

State, the belief in witchcraft was so strong and preva- 
lent, as to produce the most melancholy consequences. 
Numbers have been put to death as witches, under the 
influence of this belief. Their morals were of the most 
degraded kind. Drunkenness, with all its concomitant 
train of vices, had overrun the nation. Poverty, and 
nakedness, and misery, followed in their desolating 
course. In this condition, the chase was their chief, 
if not their only resource. The cultivation of their 
lands, although among the most fertile and beautiful in 
the western country, was almost entirely neglected. To 
the comfort of domestic life, they were consequently 
strano^ers. Such were the Wyandott Indians, when the 
missionary labors were commenced among them. 

"Their present situation presents a most pleasing con- 
trast. A large majority of the nation have renounced 
their old religion, and embraced the Protestant faith ; and 
they generally gave ample proof of the sincerity of their 
profession by the change of their manner of life. Those 
especially who have joined the society, and put them- 
selves under the Discipline of the Church, are strictly 
attentive to all the means of grace, so far as they under- 
stand them, in order to obtain the spiritual and eternal 
blessings proposed in the Gospel; and the regularity of 
their lives, and the solemnity and fervency of their devo- 
tions, may well serve as a reproof to many nominal 
Christian congregations and churches. As individuals, 
they speak humbly, but confidently, of the efficacy of 
divine grace in changing their hearts, and of tlie witness 
of the Spirit, by which they have the knowledge of the 
forgiveness of their sins, and of peace with God, refer- 
ring others to the outward and visible change which has 
taken place, as the evidence of the great and blessed 



WYANDOTT MISSION. 279 

work whicli God has wrouglit among tlicm. The hap- 
py effects of the Gospel are becoming more and more 
obvious. Their former superstitions liave ahuost entire- 
ly yielded to the force and simplicity of trulli. The 
Meandering manner of life is greatly changed, and the 
chase is rapidly giving place to agriculture, and the va- 
rious necessary employments of civilized life. The 
tomahawk, and the scalping knife, and the rifle, and the 
destructive bow, are yielding the palm to the axe, the 
plow, the hoe, and the sickle. 

"It is delightful to notice their manifest inclination to 
the habits of domestic and social life. If we may de- 
pend on the correctness of our information, and we re- 
ceived it from sources which we had no reason to dis- 
pute, those of the Indians who have embraced the 
Protestant religion, are generally, if not unanimously, 
in favor of cultivating the soil, and of acquiring and pos- 
sc-^sing property on the principles of civilization. This, 
with suitable encouragement and instruction, will lead to 
a division of their lands, personal possession of real es- 
tate, and laws to secure their property. The national 
government, in its wisdom and benevolence, has adopted 
measures for the instruction and civilization, not only of 
the "Wvandotts, but also of manv of the Indian nations 
on our vast frontiers; and the Christian missionary, ani- 
mated with the love of souls, whose great object is to do 
good on the most extensive plan within his power, will 
rejoice to contribute his influence to promote the success 
of these measures. Such are the relative condition, the 
education, and the habits of the Indians, that much de- 
pends upon the character of the government agents, the 
missionaries, and the teachers employed among them. 
They must be instructed and encouraged both by precept 



280 HISTORY OF THE 

and example. Happy will it be for the Indians, when 
the efforts of their civil, literary, and religious agents are 
thus harmoniously united. With such a joint exertion, 
there can be but litde doubt but the Wyandott nation will, 
at no very distant period, be a civilized, religious and 
happy people. It is to be feared that a number of tra- 
ders near the boundary lines of the Indian lands, have, 
by supplying them with whisky and other articles, con- 
tributed in no small degree, to prevent the progress of 
religious influence and civilization among them. This 
destructive traffick calls the Indian to his hunting ground 
to obtain skins to pay his debts, and, at the same time, it 
affords the means of intemperance and intoxication, from 
whence arise quarrels and sometimes blood-shedding. 
Will not this be required in the great day of righteous 
retribution, at the hand of the white man? The reform- 
ed among the Indians see and deplore the evil, but have 
not the means of removinor it. 

♦' Having, thus far, taken a general view of the former 
and present state of tlie Wyandotts, 1 now proceed to a 
more particular narrative of our visit to the mission. 
We arrived at the mission house on Friday evening, and 
found the family and school children in tolerable health. 
Saturday we visited the farm, the location of which is 
delightful and convenient. They have reaped a small 
crop of wheat and oats, and have about sixty acres of 
corn growing, as fine in appearance as any I have seen 
in the western country. They have also raised a line 
crop of flax, and have a great variety and abundant sup- 
ply of vegetables. Three very important purposes are 
answered by this department of the missionary establish- 
ment. Tlie family and school are supplied with bread 
by their own labor ; the boys are furnished with an op- 



WYANDOTT MISSION'. 281 

portunity and llie means of acquiring a practical knowl- 
edge of agriculture ; and an example is exhibited to the 
Indians, who frequently visit the farm, and observe the 
manner of cultivation, and the advantages arising from it; 
and nothing is more obvious than their disposition to 
imitate. Hence their fields are opening, and in many 
instances, present the most pleasing and promising ap- 
pearances. The buildings on the farm are neat and con- 
venient, but not sufficiently roomy for the accommodation 
of the increasing household. They will, therefore, be 
under the necessity of enlarging. They milk ten cows, 
and make plenty of butter for the use of the family, 
which is composed of about seventy persons. 

'* Sabbath \ve attended public worship with them. A 
larore number of the Indians assembled, some of whom 
came sixteen miles, which is their regular practice on the 
Sabbath. Bishop M'Kendree preached to them by an 
interpreter, and I addressed them after him through the 
same medium. Prior, however, to the opening of the 
meeting in English, Mononcue prayed, and they sang a 
hymn in their own language. After the regular exerci- 
ses were closed, they held a prayer meeting, in which a 
number of the Indians prayed in the most solemn, im- 
pressive, and affecting manner. It was truly delightful 
to notice the solemnity, attention, and pious feelings of 
this assembly, so recently emerged from the ignorance 
and stupidity of their Pagan state. After four or five 
hours employed in devotional exercises, it was with 
manifest reluctance that many of them retired from the 
house of prayer. Devotion appears to be their delight. 
In view of such a scene, my heart kindled with gratitude 
to the Father of mercies, and I was ready to exclaim, 

with pleasing admiration, ' What has God wrought V 

24* 



282 HISTORY OF THE 

•'Monday we visited the school, and examined into 
the progress of the boys and girls in their learning ; and 
the result was most encouraging. They spell and read 
with great propriety. Several classes are reading in the 
Testament, and one large class in the Preceptor, or Eng- 
lish Reader. They are also making great proficiency in 
writing. Of their native genius and vivacity, they give 
demonstrative evidence. Indeed, I am persuaded that I 
never saw an equal number of children together in any 
school, where there was a greater display of intellect, or 
a more obvious capacity of improvement: and I am cer- 
tain I never saw a school where there was equal subordi- 
nation, peace and quietness. The boys engage in the 
various labors of the farm with readiness, cheerfulness, 
and propriety ; and we had the pleasure of seeing the 
girls sew, spin and weave, and variously employed in the 
business of the family ; in all which, considering their 
opportunity, they certainly excelled. 

*' Tuesday we met, agreeably to previous invitation, a 
number of the Indian leaders, among whom were several 
of the chiefs, and the moderator in the national councils, 
together with two interpreters. After opening the meet- 
ing with prayer, Bishop M'Kendree informed them that 
we should be glad to hear from them how the Church 
was prospering, the state of the school, and whether any 
thing more could be done for its prosperity : with any 
other matters Avhich they might wish to communicate ; 
assuring them that we were their friends, and M'ould be 
glad to do them all the good in our power. After the in- 
terpreter had fully informed them of our wishes, a mo- 
mentary pause ensued, when they arose and spoke in 
succession, as follows : 

" Mononcue. — ' My old brothers, I have many reasons 



WYANDOTT MIS.SIOX. 283 

to praise God for myself and for my nation. I believe 
that God has beirun a great work, and hope he will carrv 
it on. I have tried to talk to my people, and to pray for 
them. If I know my own heart, it is my intention to be 
wholly for the Lord. I believe that religion is in a pros- 
perous state ; that those who have professed are general- 
ly steadfast. The wicked have been taught that there is 
no half-way place for them. I often feel infirm and 
weak, but I trust in God. My constant prayer to God 
is, that his work may revive, that his people may be 
blessed, and that the wilderness may flourish. I am sor- 
ry that some of the older brethren are absent, who coulil 
speak better, and could give you more information. I 
am not able to communicate my own mind. Brother 
Finley will be able to give you better information than I 
can. Last spring, when brother Finley was gone, there 
was some difficulty. AVe seemed to be discouraged, and 
were like children without a father; and some were dis- 
posed to go away. The wicked Indians were encouraged 
by his absence, and did all they could to turn away oth- 
ers who were weak, from the right way ; but since his 
return things have become better, and are now nearly as 
prosperous as they were before. I believe that God has 
appointed our brother Finley for this mission. All those 
who are religious in the nation, if they were here, would 
speak the same thing. The people, in general, are at- 
tentive to the word ; and many come a great way to meet- 
ing; and I believe there will be a great work of God. I 
am thankful that my old brothers have sent brother Fin- 
ley, and hope they will not take him away. They might 
send a better man, but they cannot send one so well ac- 
quainted with the afli'airs of the Indians. We know him, 
and he knows us, and can live like us. I believe every 



284 HISTORY OF THE 

brother in the nation is praying for brother Finley to 
stay. Many of our old people are rejoicing for the bles- 
sings of the school ; for the great change which has been 
produced by it. Before the school was set up, our chil- 
dren were wild, like the beasts of the wilderness. They 
are not so now ; but are lame and peaceable. I have 
seen many of the children on their knees, praying in se- 
ci'et. We old people cannot expect much benefit from 
the school ourselves ; we are too old to learn ; we shall 
soon go to rest. But the children will rise up improved ; 
and the school and religion will improve and benefit tlie 
nation in future generations.' 

" jPimc//.— ' I wish to say a few words to our brothers. 
I am weak ; but God requires no more than he has given, 
and I have great encouragement when I consider the 
many promises of God, and the power he has to fulfill 
his promises. There is a great change in the nation 
since the word of God came among us. Our people are 
very different from what they were before. They do not 
speak as they did, nor act as they did. The work speaks 
for itself. The people are more industrious and attentive 
to their business. They used to live by hunting in the 
wilderness, and were wild; but now they work with 
their hands to provide comfortable things for the body.' 
^^ Peacock. — 'I thank God for the privilege of meeting- 
with our old brothers to-day. I have but a few words to 
speak. God has done great things for us. The people 
are greatly changed in their way of living. I was a long 
time between two opinions, whether I should hold on to 
the old way, or embrace the new. But God directed me 
to the right way, and since that I have always been de- 
termined to hold on. I shall not live long, and can da 
but little. But I hope the young ones, who are spring- 



WYANDOTT MISSION. 285 

ing up, will carry on the work. I am much attached to 
our brother Finley ; and I suppose the reason is, because 
it was under his prayers and exhortations that 1 was 
brought to know the truth. And this is the case with 
many of tlie nation.' 

^''Sinn-mtin-de-icat. — 'I am thankful to God tliat he 
has been so kind as to bring our old gray headed brother 
to us again. I will inform our old brothers, that though 
I am young in the cause, I enjoy the love of God. My 
tongue is too weak to express what God has done for me, 
and for my people. The providence of the Great Spirit 
was wonderful in sending the Gospel among us, in pre- 
paring the way before it came, that it might be under- 
stood. No longer ago than I can remember, and I am 
young, we had a way of worship. But it was all out- 
ward, and there was nothing in it to reach the heart. 
Those w^ho taught us would say good things, and say and 
do bad things. But now they live as they speak, and 
the people are affected. They weep ; and their hearts", 
and words, and actions are changed. The school will 
be a great blessing. The children learn to read the word 
of God, and to work with their hands, and to be good. 
Some day they will rise up to preach the word, and 
teach the nation. It is impossible to describe the miglity 
change which has taken place. Go into families morn- 
ing and evening, and you hear them praying for the 
spread of the Gospel in the wilderness ; and many weej)- 
ing and rejoicing for what God has done. This is all 
God's work. He will continue it. We must be faithful, 
and leave it all to him. My word is very feeble ; but my 
brothers can draw out my mind, and know what I mean; 
and they will excuse the weakness of my speech.' 

*' Gray-eyes. — ' My language is weak, and I have not 



286 HISTORY OF THE 

much to say. My brothers will excuse the \veakness of 
my words. My heart rejoices every day for what God 
has done in the wilderness, and I believe he will carry 
on the work. Some are too much inclined to go away 
into the wilderness to hunt, and this weakens their relig- 
ion ; but this is wearing away, and the people are more 
disposed to work with their hands, to make fields and 
houses, and have things comfortable. The providence 
of God is wonderful in providing before, tv/o men, by 
whom we could understand the good word when it came 
among us. We thank God for what he has done. He 
has done all — ho has provided all.' 

" Big-free. — ' I am young, but I wish to say a few 
words. God has done a great work in this wilderness, 
which but a short time past was in great darkness. 
There is now much zeal in his ^vays. When you go 
into families you hear the old people and the young peo- 
ple talking about this good work, and what God has done 
for them. When our brother was preaching last Sab- 
bath, and telling what effect the good word had wherev- 
er it went, I looked back and remembered what we 
were before the word of the Lord came among us, and 
what effect it had. Many witnesses were there of the 
truth of our brother's word. The school is a great bles- 
sing. When my little children come home from the 
school they talk about the good things they have learned. 
They are very much altered — much better than they 
were. I have been a very bad man, but God has 
changed my heart, and I now love God, and wish to do 
right, and do good to my people and to all men.' 

" Washington. — ' This has been a very wicked place. 
Much wickedness has been committed here. And I have 
been a very wicked man; but now, when I go round 



WYANDOTT MISSION. 287 

among those who were very bad, I luul ihcni sober, and 
praying, and weeping, and striving to serve the liord, 
and live well. Religion is sometimes high, and some- 
times low. They do not always get along alike. But 
God is carrying on his work, and I believe it will pros- 
per. Some people ask why we are so fond of our brotli- 
er Finley ? I suppose it is because we have been blessed 
through his labors.' 

'•'■Driver. — 'I wish to speak a few words. I am like 
one set out to follow a company which liad gone before. 
But I have much cause to bless God that I have set out; 
and since I started, I have been always determined to 
hold on, and live according to the good word. Some- 
times there are little jars in the Church, as there will be 
among children. But when these jars take place we 
pray to God, and peace is restored. God has done a 
great work for me, and for the nation. Sometimes, 
through the eye of faith, I can view the beauties of 
heaven; and I rejoice in the prospect of it. I believe 
God, who has begun this work, will carry it on ; and 
that the school is the place from which the Avord of God 
wdll start out. And I pray God to bless the children, 
and make them teachers and leaders of the nation.' 

'''• Tivo-logs. — 'Brothers, I am thankful to you for 
coming so far to see us, and to know what God is doing 
for us : and I thank God for sending you, and preserving 
you on your way. Brothers, you desire to know our 
state. But to let you know what our present state is, I 
must go back and tell you what we were before the word 
of God came among us. Brothers, it is not a great while 
a^o that we were a very wicked people — we were lost, 
and in darkness in the wilderness. We were bad, and 
doins: every thing that was bad : but then we were bap- 



288 HISTORY OF THE 

tized, and sung, and danced, and pretended to be relig- 
ious. But the religion we had then did not make us bet- 
ter men. Here you see us — we were all wicked men — 
we got drunk, and did every bad thing. Our wickedness 
was too bad to describe ; but we did not do all these things 
M^ith a wicked design. We did not know that all this 
that we did was wrong. We hope the Great Spirit will 
excuse some things, because we were ignorant. Broth- 
ers, I have told you what we were : I will now tell you 
the change. The Great Spirit sent a good man among 
us to teach us the true religion of the word. He was 
taken away, and another was sent. The word took hold, 
and the old practices were given up, and bad men be- 
came good men. In the old state, the men and women 
lived almost like the beasts ; but now they are married, 
and live according to the word. And the men love and 
keep their wives, and the women love their husbands ; 
and they live together in peace, and love and take care of 
llieir children. Brothers, you can now judge for your- 
selves. The work speaks for itself. Blessed be the 
Great Spirit, for all he has done for us.' 

'■''Joseph Williams. — 'I wish to speak a few words. 
My brothers have spoken of the work. I believe that 
all the members would speak and say that the Lord has 
done wonders. The darkness has given way, and the 
light of heaven shines. The work is its own evidence, 
and God will carry it on.' 

*■'- Mononcue then rose, and closed the communications 
on the part of the Indians, as follows : — ' My old broth- 
ers, you have heard your young brothers of the wilder- 
ness in their way. You can now judge for yourselves 
what the state of the Church is, and what is necessary 
for us. Brothers, we are weak and helpless in every 



M'YANDOTT MISSION. 289 

thinir, Liiid need help and advice iVoin you. 1 am .sorry 
our older brothers arc not here ; but I will make one re- 
quest, and I am sure the whole nation would speak the 
same : let our brother Finlcy continue with us. IT he 
should be taken away, the wicked would grow strong, 
and the weak members would be discourafred. Tlie 
school would be weak; and the litde children would 
come round him and weep, a« if their father was leaving 
them. We ask that he may be continued with us. 
Death will soon part us — we shall not live long ; but I 
liope we shall all meet in heaven, and be happy for ever. 
I thank the good people everywhere, who have been 
kind in helping us, and sending the good word to us ; 
and those who have fed, clothed, and taught our chil- 
dren. And I pray that the work of the Lord may con- 
tinue and increase, and tliat all the children of the wil- 
derness may receive the blessed word.' 

"Here closed this dio;nified chief; but his noble soul 
was full and overllowing with his subject. Never did 
feelings more pure animate the heart of man, for they 
were evangelical. With a countenance beaming with all 
he felt, and with eyes flowing with tears, he left his seat, 
and flew to embrace us. The scene was indescribable. 
After they had closed their talk, we addressed them col- 
lectively, expressing our satisfaction and pleasure in 
meeting them, and in hearing from them the things 
which they had communicated, and especially in visiting 
the school, and noticing the improvement of their chil- 
dren. At the same time, they were encouraged to perse- 
vere both in religion and civilization. This truly inter- 
esting and profitable interview being closed, we dined 
together in the dining room of the missionary famil}-, 

and then parted with those feelings of Christian fellow- 

25 



290 HISTORY OF THE 

ship, which are not often experienced in the circle of the 
rich and the gay. It is the order in the missionary estab- 
lishment, for the missionaries, their wives, the hired men 
and women attached to the mission, the Indian children, 
with visitors of every color and every rank, to sit down 
at table together ; and no subordination is known but 
what arises from age or office. 

"Wednesday we commenced visiting private families, 
and were not a little gratified with their cleanliness, or- 
der, and decorum in their domestic affairs. 

"Thursday Bishop M'Kendree continued visiting from 
house to house, attended by an interpreter. In these vis- 
its, experimental and practical religion were the subjects 
of inquiry and conversation. Questions, embracing con- 
viction, conversion, and the evidence of acceptance with 
God, were answered clearly, readily, and satisfactorily. 
In several of the families thus visited, there were sick 
persons. In these the blessed effects of the grace of 
God, in changing their hearts, were clearly manifested. 
Patience, confidence, and peace in their afflictions, with 
humble triumph in prospect of death and immortality, 
were as evident in these Indians, so recently converted 
to the Christian faith, as in others who have lived and 
died happy in God, in lands long illuminated by the light 
of the Gospel. They appear to have embraced the Gos- 
pel in its simplicity and purity, uniting faith, experi- 
ence, and practice. Considering the circumstances un- 
der which they have been placed, it is matter of pleasing 
astonishment, that they have so clear and consistent ideas 
of the fundamental doctrines of the Gospel, as, from va- 
rious sources of evidence, we found them to possess. Of 
the Trinity in unity ; of the fall and depravity of man ; 
of redemption by the death of Christ; of justification, 



WYANDOTT MISSION. 291 

or tlie pardon of sin by virtue of the atoncnnent throuo-h 
faith, and of regeneration and sanctification by the agen- 
cy of the Holy Spirit ; of all these they have such ideas 
as, associated with the efiects, authorize tlie belief that 
the Spirit of God has written them on their hearts. In 
their religious conversation, in tlieir public instru('tions 
and exhortations ; but especially in their prayers, they 
use the names of the three persons in the Trinity with 
peculiar solemnity, offering their petitions to each. ' O, 
Ho-men-de-zue I 0,Jems! O, Siick-ca-sah T frequently 
occur in their prayers. The true import is, ' O, God the 
Father! O, God the Son! O, God the Holy Spirit!' 
These titles do not often occur united, but various peti- 
tions and thanksgivings are addressed to each. 

" This may be considered as a digression from the 
path of narrative, but I thought it too important to be 
overlooked, and knew not where to introduce it more 
suitably. To return. While the Bishop was employed 
in visiting and instructing the Indians, I visited, accom- 
panied by brother Finley, a new settlement of whites, 
about ten miles from the mission establishment, near the 
western boundary of the reservation. Verily these peo- 
ple were like sheep without a shepherd. About sixty 
collected to hear the word, and I have seldom preached 
the Gospel with greater satisfaction to my own soul, in 
the spacious churches of our most splendid and populous 
cities. They seemed to be hungry for the bread of life. 
The old and young appeared to wait on the lips of the 
speaker with fixed attention, while tears and sighs evin- 
ced the interest they felt in the subject. what a iield 
for the missionary of Jesus ! Calls are repeated from 
the white population of these vast frontiers, as well as 
from the Indian tribes, to come and help them. Lo! the 



292 HISTORY OF THE 

fields are ripe, and ready for tlie harvest; but where are 
the willing- laborers ! Lord raise them up, and send them 
forth into thy harvest ! O, that the spirit of Wesley, of 
Coke, of Asbury, names of precious memory, may re- 
main with us, their sons in the Gospe-l I 

" Friday was cliicfiy employed in conversations with 
tlie family, and with visitors, and in making necessary 
preparations for leaving- the establishment. 

*' Saturday mornino; we set out, after an affectionate 
parting with a family rendered dear to \\s, not only by 
the importance of the work in whicli they are engTiged, 
and their truly laudable zeal in tJie prosecution of it, but 
also by the kindness and cordiality Avith which we were 
received, and which seemed to increase with our continu- 
ance with them. 

"After spending such a week, every day of which de- 
veloped new and interesting- subjects — a week in which ^ 
for the first time, I became an eve and ear witness of the 
power of the Gospel over savage man — in which, for the 
first time, I heard tiie praises of Jehovah from lips which 
had never pronounced a Avritten language — I shall never 
think of Sandusky Avithout pleasing recollections. 

"Before I close this already protracted communication, 
I will observe that the talk of the Indians, as previously 
noticed, was taken down as the interpreter gave it, and as 
nearly in his Avords, as his imperfect knowledge and use 
of the Eno-lish lanoun«e Avould admit. The Avhole talk 
of Su-mun-de-Avat, of Driver, and of Two-logs, is almost 
verbatim as delivered. After the talk Avas closed, the two 
interpreters Avere invited to a room, and the Avhole was 
carefully read over to them for the purpose of examina- 
tion, and they pronounced it to b^ correct. I am, Iioat- 
ever, confident that manA' valuable ideas and figurative 



"VVTANDOTT MISSION. 293 

beuuties are lost by the translation, especially as the in- 
terpreters have but a very imperfect acquaintance with 
our language. If the whole, or any part of this commu- 
nication, shall be thought of sufhcient importance to ap- 
pear before the public, it is cheerfully submitted. 
"Yours in the Gospel of Christ, J. Soule." 

Our small society in Canada still prospered, as will be 
seen from the extract of a letter from a young man ap- 
pointed to visit them, in company with some others : 

''August 29, 1824. 

" One of your spiritual children in this country, has 
been called home to her blessed Lord and Master, to in- 
herit a crown of everlasting life. Her last words were, 
'I see my way clear to Jesus;' and then added, 'I have 
not one doubt.' 

" The brethren and sisters are doing well here. We 
have visited another settlement of Wyandotts, in Michi- 
gan, and tried to preach to them Christ and him crucified. 
O, that the Lord may gather all the tribes into his fold!" 

25* 



294 HISTORY or THE 



CHAPTER XIII. 

Conference 3car commencing- 1824 — The author and J, Hooper 
re-appointcd to the mission — Division of the Indian lands consider- 
ed — Proposal to remove west of the Mississippi — Letter from Mr. 
M'Kenney — Letter to the War Department, on the state of tijo 
scliool — Mr. I\rKenney's reply — Gov. Cass' letter — The author's 
letter to the War Department on the removal of the Indians — An- 
Tioyance of tlie whites, and the remedy — Gov. Cass'' letter- — BUuk- 
hoof's view on removinq^ hy the goTcrnment — Mr. M'Kenney 's let- 
ter — Removal of the Indiajis — Religious state of the nnssion — 
liettcr from the Female Missionary Society of New York, accom- 
panying a donation of books — Mr. Dando's letter — Letter of the 
chiefs — Letter of Methodist Female Missionaiy Society of Phila- 
delphia — ^The author's reply. 

CoxFERENCE was held this year (1824) at ZanesviHe. 
Brother Hooper Avas returned, with me, to the mission. 
As soon as we could, we resumed our labors; and the 
work went on with the same success as formerly : al- 
though as soon as one difliculty was- overcome, another 
presented itself. Great uneasiness was felt on account 
of the late project of removing the Indians Avest of the 
Mississippi. Our chiefs thought it was necessary for 
them to address the War Department on tlie subject, and 
remonstrate against any farther attempts to effect this 
end. In their communication they stated that it was not 
their wish to remove, and reminded the Secretary that at 
the last treaty (the treaty of Fort Meigs) they were told, 
and most sacredly promised, that if they would cede 
all their lands, except the present reservations, they 
would never be spoken to again on this subject; that 
Gov. Cass promised, in the most solemn manner, that 
the President would make a strong fence around tliem, 
and maintain them in the peaceable and quiet posses- 
sion of that spot for ever; that now they were making 



WVAXDOTT MISJJIOX. 295 

progress in religion, and in the cultivation of tlicir lands ; 
their children were at school, nm\ promised to make i^jod 
citizens; that they were now Jiappv, and well satislicd. 
To this letter tlie following answer was received : 

''Department of JFar, OJfice of Indian .Affairs, 

''March 24, 1825. 

*' Friends axd Brothers: — Your talk to your Great 
Father, the President of t!ie United States, of the 7th of 
this month, has been received, and read by him. 

"Brothei*s, your Great Father takes his Wyandott 
children bv the hand. He thanks them for their crreet- 
ing of health and peace, and oifers you, iw return, his 
best wishes for your prosperity and happiness. 

"Brothers, your Great Father is very much pleased to 
hear of your improvement, and especially that you are 
learning to reverence the Great Spirit, and to read his 
word, and obey its directions. Follow what that M'^ord 
directs, and you wdll be a happy people. 

"Brothers, your Great Father takes a deep interest, as 
you do yourselves, in the prosperity of your children. 
They will be certain to grow up in wisdom, if you con- 
tinue to teach them how to serve the Great Spirit, and 
conduct themselves well in this world. In all this the 
word of the Great Spirit should be your guide. You 
must teach them to love peace ; to love one another ; to 
be sober. You must instruct them how to plow the 
ground, sow the seed, and reap the harvest; you must 
teach them how to make implements of husbandry, and 
for all the mechanic arts : your young women you must 
teach to spin and weave, and make your clothes, and to 
manage your household : your young men to labor in the 
shops, and in the fields ; and to liring home all that yoti 



593 HISTORY OF THE 

may need for the support of your families. Add to all 
this, the fear and love of the Great Spirit, and obedience 
to his word, and be at peace with one another, and you 
will be a happy people. 

" Brothers, your Great Father is glad that you have so 
good a man as the Rev. Mr. Finley, among you. Lis- 
ten to his words. Follow his advice. He will instruct 
you in all these things. 

"Brothers, your Great Father will never use force to 
drive you from your lands. What Gov. Cass told you, 
your Great Father will see shall be made good. The 
strong fence which he promised you at the treaty of Fort 
Meigs, should be put around your lands, and never be 
broken down, never shall be, by force or violence. But 
your Great Father will not compel you to remain where 
you are, if you think it better, at any time, to settle 
elsewhere. 

" Brothers, on this part of your talk, yonr Great Fath- 
er directs me to send you a small book, which Mr. Fin- 
ley will read and explain to you. You will see from it 
what his views are on the subject of making the Indians 
a great and happy people. But he will never force you 
into the measure, but will leave it to your own discretion. 
As reasonable children, he thinks you will see a great 
deal of reason in this small book, and that your best in* 
terests are connected with a compliance with what it 
recommends. But be happy, and fear nothing from 
your Great Father. He is your friend, and will never 
permit you to be driven away from your lands. He 
never will fall upon a poor, helpless, red child, and kill 
it, because it is weak. His heart is not made of such 
cruelty. He would rather protect and defend it, and care 
the more for it, because of its helplessness. 



WYANDOTT MISSION. 297 

" Brotliers, your Great Fatlirr frreets yon as his cliil- 
dren, and bids mo tell you, you will lind him in all tliinir.s 
kind and merciful to you. He sends you his best \vislies 
for your improvement and happiness. 
"Your friend and brotlier, 

(Siirned,) "Tii. L. .ArivENM-.Y.'* 

In February, 1825, I addressed a letter to ilie A\'ar De- 
partment, on the state of the school and mission; :nid to 
know how much the government would appropriate for 
the support of the school the present year: statiuL*" t)i;!t 
the Wyandotts would soon be a civilized and happy jieo- 
ple; and that, so far as they were concerned, the lonir dis- 
puted question about civilizing the sava2:es, was settled. 

To this I received the followinjr answer : 

*'T0 THE REV. JAMES B. FINLEY, SUPERINTENDENT OV 
THE INDIAN SCHOOL, UPPER SANDUSKY. 

^^Departmcnt of TFar, Office Indian ^Sffnirs, 

''February 22, 1825. 

"Dear Sir: — I have been gratilied by the reecMpt of 
your letter of the 1st inst. There can be no doubt :is to 
the result of your labors. The intelligence and industry 
which you keep in such perpetual operation, cnimot but 
produce a rich reward for your toils. 

" It has ceased to be a matter of doubt amomr intelli- 
gent people, that Indians can be civilized and christian- 
ized. The proofs have multiplied so of late, as to con- 
vince the most sceptical. The system of education now 
in operation among the Indians, is, I think, more eirec- 
tual in qualifying them for practical usefulness, than 
those systems which have obtained among us. The In- 
dians have (so far as they are embraced by it) all the 



298 HISTORY OF THE 

practical parts of learning, with fine examples of morali- 
ty; and, at the same time, they grow up practical far- 
mers, mechanics, Sic. ; and these, after all, constitute the 
strength and the wealth of every country. 

"The allotment for the year 1825, for your school, 
will be the same as last year. 

" I wish you a continuation of your successful efforts 
to benefit the poor, and otherwise friendless unfortunates, 
who have been, or who may be placed under your care. 

"I am, very respectfully, your obedient servant, 

"Tho. L. M'Kenney." 

The division of their lands, at this time, was much 
agitated. I wrote a letter to Gov. Cass, on the subject, 
and received the following answer : 

''Detroit, June 8, 1825. 

"Dear Sir: — Your letter of May 11th, arrived here 
w^hile I was absent at Waghpaghkonetta, in Ohio. I 
embrace the first moment in my power to answer it. 

"I think the contemplated measure of dividing a por- 
tion of the Wyandott reservation among the several fami- 
lies, is a very judicious and proper one. By securing to 
each the products of his labor, enterprise and industry 
will be stimulated and rewarded. A community of prop- 
erty, unless under very peculiar circumstances, is unfa- 
vorable to permanent and valuable improvements. 

"I shall spend the next winter in Washington, at 
which time I shall not fail to urge upon the government 
the strong claims of the Wyandotts. I shall be glad to 
have you write me, at that time, fully and freely. The 
state of the appropriation this year will not enable me to 
afford them any more aid. 



WYAXDOTT MISSION. 299 

" You have doubtless, ere this, learned that tlie Shaw- 
iiees were not disposed to sell their reservations. It is 
a subject the government would not urge too strongly, al- 
though satisfied thev would do better bv mig-ratinor to the 
west of the Mississippi. 

"I shall leave here next week for Prairy du Chieu, 
where a great council wull be held with the Indians. I 
regret that I shall not be at home when you visit here. 
"I am, dear sir, your obedient servant, 

"Lew. Cass. 

"'Nev. J. B. Finley, Upper Sandusky..''^ 

The next winter I wrote the following letter to Wash- 
ington City, exhibiting the claims of the Wyandotts, and 
the reasons why I thought they should not be removed : 

''Upper Sandusky, December 15, 1825. 
"Honored Sir: — I take this opportunity of writing 
to you on the claims of the Indians under my care, at 
this place ; and am happy to state to you that the work 
of civilizing this nation is progressing as fast as can be 
reasonably expected. The Indians, in general, and the 
chiefs particularly, are using every exertion to improve 
their lands, and to follow the instructions of the general 
government, especially the advice given by yourself, to 
divide the lands, agreeable to the provisions made in the 
treaty of Fort Meigs. This plan of division, I think, is 
fuUv ao;reed on bv the whole nation ; and last summer 
they employed a surveyor to lay off a certain portion 
into sections and half sections. And it is the request of 
the chiefs, that vou woidd use your influence to obtain 
some aid to finish this work ; as it is agreed to by all, 
that individual possession will facilitate the great work 



800 HISTORY OF THE 

we are engaged in. In making these people an agricul- 
tural people, it is to be hoped that all the necessary aid, 
both in money and advice, will be furnished. And, I 
think, it will not be doubted or disputed that this hand- 
ful of Indians have great and lasting claims on this 
government. 

" 1st. As a conquered, subdued enemy, who were once 
a strong and powerful nation, to whom tlie pleasant 
Jiomes we now enjoy, once belonged, they have strong 
claims on our generosity. They contended for their 
country (as we would have done had we been in their 
places) as long as they could. But the overwhelming 
population of whites has well nigh swallowed them up. 
They have given up their whole country, except a small 
reserve on which the l^ones of their fathers sleep. This 
they have never done willingly, l)ut because tliey could 
not help themselves ; and it would seem as tliough we 
were making a contract with them, but they must submit 
to our proposition in view of tlicir helpless, forlorn, and 
dependent state. In view of what they have been, they 
possess some strong claims. 

*'2d. Since Wayne's treaty at Greenville, the Wyan- 
dotts have been faithful friends to our government; and, 
in the last war, did their part in resisting, as agents, the 
combined power of Indian and British warfare. Many 
of their men fell in battle, or died with sickness, and left 
their families and friends destitute. 

" 3d. They have claims from this consideration, 'Bless- 
ed are the merciful, for they shall obtain mercy.' The 
Wyandotts, although not behind the lirst in battle, were 
more merciful than their neighbors. They saved more 
prisoners, and purchased many from other Indians, and 
adopted them into their families, until they are much 



WYANDOTT MISSION. 301 

mixed with white blood, and some of the best families in 
our country are allied to them, viz., the Browns, an old 
Virginia family, the Zanes, another well known family, 
Walker, of Tennessee, Williams, Armstrong, M'Cul- 
lough, and Magee, of Pittsburgh. This handful of In- 
dians are mostly the descendants of our own people. 
Their fathers were citizens, and why not their children? 
Shall we not show mercy to our own ? 

" 4th. Their present prospect for civilization is very 
promising ; and little doubt can be entertained, but in a 
short time, these people will be well prepared to be ad- 
mitted as citizens of the state of Ohio; and to remove 
them at this time, contrary to their wishes, would be, in 
my judgment, a most cruel act. It would be undoing 
what has been done, and throwing them again into a sav- 
age state. 

"5th. The promises made by the commissioners, in 
the name and faith of the President and government, that 
if they would cede all their fertile lands but this spot, 
the government never would ask them for a foot more, 
or to sell it and move ; but that the government would 
build a strong fence around their land, which should 
never be broken ; and this promise was one strong in- 
ducement to them to sell their lands. Such strongly 
plighted faith ought to be most sacredly observed. 

"My dear sir, these are some of the reasons why I 
think these Indians have strong claims on the govern- 
ment, I have done as you requested. I have spoken 
fully and freely my mind. May the blessings of Heaven 
rest upon you and your labors for the good of the red man. 

"I am, respectfully, dear sir, your obedient servant, 

"J. B. FiNLEY. 

" Hon. Lewis Cass^ 

26 



302 HISTORY OF THE 

Our white neighbors now began to be very troublesome 
to the Indians, hoping that they would so annoy them as 
to render their situation so disagreeable as to make them 
sell, and remove hence. They commenced by extending 
their laws over the reservation, and taking Indian proper- 
ty, and driving off their cattle for debt, &;c. I wrote im- 
mediately to Gov. Cass, who was our chief agent, and 
requested his advice; when I received the following 
reply : 

''Detroit, October 26, 1825. 

"Sir: — Your letter, post-marked October 22d, reach- 
ed me to-day. I imagine there can be litde doubt, but 
that the laws of the state of Ohio do not operate in any 
of the Indian reservations, and that, consequently, who- 
ever attempts to execute process there, either mesne or 
final, must be a trespasser. In the circumstances you 
state, respecting the driving away the cattle, it appears 
necessary to apply some immediate remedy; and, there- 
fore, if time will not permit you to consult Mr. John- 
ston, you are at liberty to employ some able lawyer, 
at the public expense, to conduct any proceeding which 
may be necessary. But if the case be not too urgent, I 
wish you to correspond with Mr. Johnston on the sub- 
ject, sending him a copy of this letter, and taking his 
advice respecting the proper person to be employed. 

*'I shall, this day, write to the War Department in 
full, requesting that the District Attorney may be in- 
structed to take this subject up, and to apply such a rem- 
edy as the case may require. I agree with you fully, 
that if you are to be subjected to the operation of all the 
state laws, your prospects are wholly blasted, and the 
sooner you abandon your station the better. But I trust 



WYAXDOTT MISSION. 303 

this will be decided otlierwise, and that you will be freed 
from this inquietude, as well as from all claims for militia 
services and taxes. 

"I shall leave here about the 10th of December, for 
Washington. 

" I inclose you a copy of the act of Congress of 1802, 
M^th some sections of subsequent acts. 

"Very respectfully, sir, I have the honor to be your 
obedient servant. Lew. Cass. 

^^ Rev, Jas. B. Flnley, Act. Sub- Agent, Upper 
Sandusky.''^ 

My readers will see from the correspondence with 
Gov. Cass, that he is not only the gentleman, but the 
counselor, and the vigilant officer. I have no doubt but 
that he was a firm friend to the Wyandotts, and rejoiced 
in their prosperity. At the same time, he was the offi- 
cer of the government, and must do as directed. I have 
also reason to think that others in the employment of the 
government, firmly believed that it would be greatly to 
the disadvantage of the Wyandotts to be removed. Yet, 
when government gave instructions, they M'ere compel- 
led to act. 

This reminds me of an anecdote of old Black-hoof, 
the Shawnee chief. After the Shawnees had sold their 
land at Waghpaghkonetta, being asked if he was agreed 
to it, he said, "No." "Why then did you sell?" 
"Why," said he, "because the United States govern- 
ment wanted to buy and possess our lands, and remove 
us out of the way. I consented because I could not help 
myself; for I never knew them to undertake any thing, 
but that they accomplished it. I knew that I might as 
well give up first as last, for they were determined to 



^304 HISTORY OF THE 

have it." So, it seems this poor savage thought that 
promises and pledges of the public faith will not prevent 
those who have the power from wresting out of the pos- 
session of poor and defenseless Indians, their property 
and homes, and with these all their earthly comfort. 

In the month of September, 1825, I received the fol- 
lowing from the War Department : 

"TO THE REV. JAMES B. FINLEY, UPPER SANDUSKY. 

^'•Department of War, Office Indian Affairs, 

" September 10, 1825. 

**Dear Sir: — I have received your letter of the 25th 
ult., on the subject of the removal of the Indians. I 
have only to repeat to you that this will, no doubt, be 
provided for by the next Congress, and in accordance 
with the plan submitted by the late Administration to the 
last Congress; and in which the present Administration, 
I have every reason to believe, coincides. But no steps 
will be taken to compel the Indians to emigrate. Believ- 
ing, however, as I do, that their future happiness and 
prosperity depend very much upon their having a coun- 
try of their own, in which they will be free, and forever, 
from the encroachments and injuries to which experience 
demonstrates they are now constantly liable* I think 
it advisable to prepare them to receive the proposition in 
the spirit in which it will be made. It is a plan conceiv- 
ed in the utmost kindness towards their race, and cannot, 
I think, but eventuate in making them an enlightened and 
prosperous people. 

" In regard to your improvements, meanwhile, I should 
think that such as are really necessary, ought not to be 
dispensed with, under the prospect of the contemplated 
change. But as there is only a short tirne before the 



WYA.NDOTT MISSION. 305 

meeting of Congress, when the question will be settled, 
I should think it advisable to suspend any extensive im- 
provements involving heavy disbursements. 

" You are to expect persecution in the discharge of the 
delicate and responsible trusts which arise out of your 
agency, in seeing justice done to the Indians. The In- 
tercourse law of 1802, you will take for your guide, and, 
in all respects, act upon and conform to it. As to the 
fretfulness of those who may heedlessly and wickedly 
place themselves within its provisions, and become sub- 
ject to its penalties, you will not regard it. Do your 
duty. No man has any thing to fear while in the hon- 
est discharge of it. 

"It will be necessary for you to make your report of 
the condition of vour school, as usual. Judo;e Leib's re- 
port has not yet been received. When it is, I will have 
a copy made, and forwarded to you, as you request. 

" Your proceedings appear to be judicious; and, judg- 
ing from the past, I can have no doubt that the benefits 
conferred by your agency upon those Indians who are 
within it, will continue to be multiplied. 

" I am, very respectfully, your obedient servant, 

"Tho. L. M'Kenney." 

My readers will easily perceive that it was the design 
of the government to remove the Indians, if it could be 
done peaceably. They can see the effect it must have 
on our infant establishment. It was calculated to dis- 
courage and throw all our plans and prospects to the 
ground. I had taken this project under a careful investi- 
gation, and had fixed in my mind w^hat course to pursue. 
I could very easily see that all the fair prospects held out 

were for mere effect. To remove the Indian where he 

26* 



306 HISTORY OF THE 

would be free from the encroachment of white men, was 
a flimsy vailing of the real object. Who can stop the 
march of the white population? Neither mountains, 
deserts, seas, rivers nor poles. To talk, therefore, of 
giving the Indian a country where he will be delivered 
from the advances and impositions of the lowest and 
worst class of our citizens, is chimerical. Did it ever 
enter into the waking thoughts of the wise politicians of 
the day, that this could or would be the case ? The an- 
swer is obvious. But there must be some pretext for 
moving, and these moonshine pretensions will do to al- 
lure ; but men of sober sense will view the whole as ques- 
tionable. If the good of the red man was their object, 
is there not a much better opportunity to counteract the 
evils to whicli he is exposed, where the laws of the gov- 
ernment can be enforced ; and where morals and religion 
will come to the aid of the civil laws ; where they can 
have the practical example of farmers and mechanics, 
and the blessings of religious society ?. If the race must 
become extinct, as has always been prophesied, is it not 
better to keep them where they can enjoy the greatest 
share of privileges and blessings, than to throw them 
again back into a state of savage life, without game in 
the country to support them and their families, and again 
expose them to the impositions and vices of the worst of 
our race ? I have always been opposed to the removing 
plan, and have honestly told my sentiments to Indians 
and others. I used my influence to persuade the Indians 
not to sell, but remain where they were ; for if they were 
removed to the base of the Kocky Mountains, or beyond 
them, the white population would follow them. That, 
as they were now settled on a small tract of land, which 
by treaty and by nature was their own, they would do 



WVANDOTT MISSION. 307 

well never to leave it, for their condition would ahvajs be 
rendered worse by removal. This was, and still is, ijie 
honest conviction of my mind. 1 believe the Indians see- 
and feel the truth of my sentiments. Notwithstanding 
this and other perplexities to prevent tlie progress of the 
mission, the work still went on and prospered. 

In June of this year the government appointed Judge 
Leib to examine into the state of the schools at the mis- 
sion, who bore the following note from Gov. Cass: 

''Detroit, June 8, 1825. 
" Sir : — I have been instructed by the Secretary of 
War to authorize the bearer, Judge Leib, to examine and 
report the state of the establishment under your superin- 
tendency. I will thank you to afford him any aid which 
may be necessary to carry into effect the view of the 
government upon this subject. 

" I am, sir, very respectfully, your obedient servant, 

"Lew. Cass. 
''Rev. James B, Finley, Superintendent of the 
Missionary establishment, U. Sandusky, 0." 

We had no objection to be inspected, but rather court- 
ed it; for as the children were used to answer questions, 
the work would speak for itself. Judge Leib made us a 
visit, but I was not at home. However, my colleague 
was, and gave him all the information he wanted. He 
was well pleased, and made a favorable report. 

It is a very difficult thing for a man, who has such 
cares, and is watched for evil, by almost all that he has 
intercourse Mdth, always to stand guarded as he ought to 
be ; and nothing but divine grace can support and direct 
under such a mass of cares and anxieties. But conscious- 



308 HISTORY OF TH£ 

purity of intention, the protection of Providence, and 
the support of his grace, are sufficient, under all cir- 
cumstances. 

I must now turn the attention of the reader to the re- 
ligious department of this year, and our correspondence 
with the different missionary societies. I received a let- 
ter from the Secretary and Managers of the Baltimore 
Conference Missionary Society, requesting me to furnish 
them with an account of the state of the mission, to be 
communicated to the society when it met. I also receiv- 
ed one from the Philadelphia Missionary Society, to the 
same purport. Both of these societies have afforded us 
timely aid in our arduous undertaking, and deserve the 
thanks of all concerned in missionary labors. We hum- 
bly trust that they will receive their full reward in a bet- 
ter and happier world. This year we received a letter 
from the Secretary of the "Female Missionary Society 
of New York," accompanied by a box of books. 

The following is the correspondence of the missionary 
societies, above alluded to : 

COPY OF A LETTER FROM THE FEMALE MISSIONARY SOCI- 
ETY OF NEW YORK. 

"Dear Sir: — This being the centenary of the ordi- 
nation of the Rev. John Wesley, our brethren in Eng- 
land regard it as a jubilee, and intend to celebrate the 
auspicious time (19th September) as a day of thanksgiv- 
ing, &c. They also inquire if any of their friends in 
America are disposed to join them. The Female Mis- 
sionary Society answer that they do thank the Lord for 
his distinguished blessings bestowed upon them, through 
this great event, and would unite some useful work witli 
the voice of praise and thanksgiving. 



WYANDOTT MISSION. 309 

" We have, therefore, collected books, to assist in 
forming a circulating library among the Wyandolt Indi- 
ans, with whom you have so successfully labored. The 
affecting accounts we have repeatedly heard respecting 
their obedience to the faith, have very much interested us 
in their behalf; and we desire they will regard this pres- 
ent as a token of our Christian affection for them. 

*' As some pains have been taken to collect the books, 
we are aware that some pains and method will be neces- 
sary to preserve the collection. 

*'\Ve have sent you copies of some of our circulating 
library regulations here, which you may adopt or amend, 
to suit circumstances, &c. We would, however, suggest 
that you have a large book-case made for the reception of 
these books, and for any that may be forthcoming : for 
we are persuaded that from various quarters you will be 
frequently receiving accessions to your stock. One 
method will be necessary to adopt at the beginning of 
your operations, viz., to have each book with a uniform 
ticket inside the first cover. We have, therefore, for 
your convenience, printed one thousand, which are for- 
warded with the books. 

"Thus, having freely received the Gospel as preached 
by Mr. Wesley, we are endeavoring to send it westward, 
and to the ends of the earth. 

*' We pray that you, sir, may long be preserved as a 
burning and shining light in the world ; then, in a good 
old age, be gathered to your fathers, and so be for ever 
with the Lord: where may we be so happy as to meet 
you, and all the faithful Wyandotts. 

"By order, Susan Lamplin, Sec'y. 

"P. S. — We have also accompanied the whole with a 
catalogue in a bound book, and began by numbering 



310 HISTORY OF THE 

them ; but being packed up sooner than one of the 
friends expected, the tickets or labels are only attached 
to a few volumes, which is left for you to complete. 
The book containing the manuscript catalogue is large 
enough to contain one thousand volumes, which we hope 
will soon be made up. The number we have put up is 
(besides some hundred tracts and pamphlets) two hun- 
dred and fifty-six volumes. S. L." 

^^ New York, September 3, 1825. 

"Rev. J. B. Finley: Dear Sir — The idea of send- 
ing books to the Wyandott Indians arose simultaneously 
in the minds, it seems, of several friends, on hearing 
^vhat Rev. Joshua Soule related of the improvement they 
\vere making in reading, writing, &c., especially the 
former; but he observed, 'They have but few books.' 

"I hope this endeavor of our Female Missionary So- 
ciety to be serviceable to the Indians, may be truly appre- 
ciated by them, and by all who have the guidance of that 
truly good mission. 

"I hope this assortment of books will be found such 
as will suit the taste of those for whose benefit they are 
intended. A number of books have been rejected, which 
were presented, on account of their Antinomian tendency. 
You are at liberty, of course, to make what further selec- 
tions you may deem meet. 

" The tune books, of which you will receive a number 
of copies, Avill afford fine scope, in their rich variety of 
tunes, for the exercise of the talents of those among 
your companions, who have good voices. The Bishop 
(Soule) says he never heard melodious singing to surpass 
the female voices among the Wyandotts. I really hope 
these natural qualifications may be made subservient to 



WYANDOTT MISSION. 311 

the best of purposes ; and here I would suggest the im- 
portance of their being now taught to sing accordino- to 
our Discipline. Let all, men, women and children, sing 
one part, (that is, generally speaking,) and when a tune 
has a repeat in it, let the measure be what it may, let the 
Avomen sing that part alone, unless a man, or a few men 
of good judgment and a good voice, shall have learned 
the base. I could tell you the names of persons now 
living, and now members of our Church, who have been 
present when Mr. Wesley and Mr. Bramwell, (two of 
the best of men,) have stopped the men when they, 
perhaps owing to fervency of mind, intruded into , the 
women's part of this delightful exercise. I have heard 
it observed that, ' The female voice is an instrument of 
the Almighty's formation ;' and yet some of our males 
appear to be as indifferent to it as the deaf adder. 

*'If, on examination, you find any error in the cata- 
logue, you will please to correct it. 

" I should be much gratified if I heard these books had 
met a favorable reception from you, and that your charge 
is still in a flourishing condition, in every sense of the 
word. I am, respectfully, yours, 

" Stephen Dando. 

'*P. S. — As the final closing of the case for the books 
has been assigned to me, I thought proper to address the 
above to you. S. D. 



i> 



"TO THE FEMALE MISSIONARY SOCIETY IN NEW YORK 

" Upper Sandusky, Ohio, Jamtary 13, 1826. 
"Sisters: — It is with great pleasure that we inform 
you that the valuable present you made us has arrived 
safe to hand. We delayed expressing to you our grati- 
tude in consequence of the sickness of our friend and 



312 HISTORY OF THE 

brother, Finley, through whom we intended to make 
this expression. 

♦' We accept of the gift with grateful hearts, and, at 
the same time, praise that God who, by his Spirit, moved 
your hearts to bestow on us this great favor. 

" We hope that these books will be the means of direct- 
ing the minds of our children to that Savior who died to 
redeem a fallen and lost world. 

'* We are still striving, through the blessing of God, to 
build up the Redeemer's kingdom in this once dark part 
of the earth, and are still endeavoring to have our chil- 
dren educated, and brought to an experimental knowledge 
of the sublime truths of the Gospel. 

" Dear sisters, we live far from each other, and, in all 
probability, we shall never have the pleasure of seeing 
your faces in this land of sorrow and atfliction ; but, 
blessed be God, we hope we shall one day see each 
other's faces in that kingdom where all shall speak one 
lanffuacre, and all shall understand each other. 

" We avail ourselves of the present opportunity of re- 
turning you our grateful acknowledgements for all the fa- 
vors we have received from your society. 

*' Sisters, we salute you in the bonds of Christian af- 
fection. (Signed,) Between-the-logs, 

John Hicks, 
mononcue, 
Matthew Peacock, 
School Committee, and Chiefs of the Nation. 
Esq. Gray-eyes, Class-leader. 
James Big-tree, " 

James Harryhoot, " 
Joseph Williams, " 

Geo. Punch, Chief' 



WYANDOTT MISSION. 313 

''Phikiddphia, September 12, 1825. 
*' Agreeably to the wishes of the Female Missionary 
Society, attached to the Parent Society of this confer- 
ence, I now address a few lines to you, respecting the 
success of the mission in which you are engaged. In 
February last we were favored with a visit from Mr. 
.Johnston, who gave us a very pleasing account of your 
family* Shortly after we sent a small parcel, and in- 
closed two letters, to which we requested an answer. 
We again solicit a few lines from you. We know your 
time is very precious ; but as our annual meeting will be 
held on the first Monday in December, hope you will ex- 
cuse the liberty we now take. The missionary cause, 
with us, is yet in its infancy. We wish to arouse the 
minds of our subscribers and others, to a sense of the 
great benefits arising from such a work among the chil- 
dren of the forest; and, as we find by past experience, 
nothing operates so powerfully upon the mind, as an ac- 
count of the great things God has done among our red 
brothers and sisters, will thank you to favor us witli an 
account of the success the Gospel of Christ has had 
among them, during the past year. We do anticipate a 
great and glorious work. Tell them we do rejoice to 
hear that the Lord has done such great things for them; 
and our sincere prayer for them is, that He who hats 
opened their eyes to see the light of the Gospel, and giv- 
en them grace to close in with the offers of divine mercy, 
will strengthen them to run the race that is set before 
them, not turning to the right nor to the left ; but in the 
strength of the Lord, go on conquering and overcoming 
every thing that may present itself to stop their progress ; 
for they may rest assured, that the enemy of souls will 

not be wanting in wicked devices to insnare them, and 

27 



314 HISTORY OF THE 

turn them back to the pit from whence they have been 
taken. But if they continue fervent in spirit, serving the 
Lord, as he caused his love to take possession of their 
hearts, he will, in every temptation, make a way for their 
escape. In a little time, I trust, we shall meet them in 
the kingdom of their God and ours, and together unite in 
sinofiiiof to Him that hath loved us and washed us in his 
most precious blood, be glory and honor for ever and 
ever. Amen. 

' There all the ship's company meet, 
Who sailed with the Savior beneath,' &c. 

*' How it would delight my heart, could I be permitted 
to unite with them and their squaws in prayer and praise 
to him who is the God of the Indians, and whose ear at- 
tends the softest cry. I should feel much satisfaction in 
surrounding the same table with yon and them, and in 
assisting in your school; but as my lot is not thus cast, 
I feel myself bound by the love I feel for the missionary 
cause, to do all in my power to promote its prosperity. 
When I call to mind the years of my childhood and 
youth, and think of the pleasant hours I have spent in 
the company of those eminent servants of God, Mr. 
John Wesley and Dr. Clarke, and witnessed their zeal 
and unwearied diligence to plant the standard of the 
cross in every part of the world, my soul catches the 
sacred flame, and all my powers cry out, ' Lord make 
me useful in my station, to help on such a great and 
mighty work!' 

" You, my dear sir, are called to fill an important post. 
You have many privations to experience — many hard- 
ships to encounter, and frequently have to labor hard ; 
but when you see souls coming home to God, I have 



WYANDOTT MISSION. 315 

no doubt but, like a good soldier of Jesus Christ, you arc 
willing to fight ou the good figlit, looking at the great 
recompense of reward that awaits the faithful. It will 
be but a little while, and you will have done with all 
trials and difficulties, and enter that rest prepared for the 
people of God. Think what a bright crown awaits the 
faithful missionary. There you shall meet Wesley, 
Coke, and Asbury, and all the saints of God, who liave 
finished their course and kept the faith, and dwell wlierc 
they are — 

• Free from a world of griof and sin, 
With God etormilly shut in.' 

" Uniting in our sincere prayers for you, and all your 
fellow laborers, in time and eternity, we remain yours. 
*' By order of the Board of Managers, 

Ann Chubb, President. 
Catharine G. M'Nair, Secv.^^ 

To this letter I returned the following answer: 

''''Upper Sandusky, Mission' House ^ 

^'November 18, 1825. 
"Dear Sisters: — Sometime has elapsed since I re- 
ceived your affectionate letter, in behalf of your inter- 
esting society ; and, until this moment, I have not had 
time to answer it deliberately. I do assure you that the 
Lord God of Israel is still with us in the wilderness, and 
we sit together in heavenly places in Christ Jesus. Our 
work is still progressing, although we meet with opposi- 
tion at almost every step. But hitherto the Lord and 
his children have helped us. We have had some pre- 
cious seasons lately ; and for three Sabbaths past, there 



316 HISTORY OF THF 

has been symptoms of a gracious revival. '^ Lord lei t(S 
have it,'' seems to be the cry of every soul. This fall 
we had a quarterly camp meeting in the woods ; and the 
Sabbath eveninor was the most blessed I have seen for 
years. There were more than forty mourners came to 
be prayed for, at the invitation of brother Mononcue. 
This old Indian chief seemed as if he eould not live, he 
was so overwhelmed with the love of God. I think he 
could say with the poet — 

' 'Tis grace that sappax-ts me, 
Or glory woulil crush nie." 

A good number experienced the blessing of forgi\TnessJ 
that night, and some the next morning. The parting 
exceeded all that I have ever seen. Their prayers, 
groans, and shouts, were all mingled together, all over 
the camp ground. Here were the parents and children 
folded in each other's arms, and giving glory to God for 
the gift of Jesus Christ and his blessed Gospel, that had 
pierced their ignorant and guilty souls. One of our sis- 
ters, being filled with the love of God, came and took 
me by the h*and, and said in her own language, (for few 
of them speak English,) ' I thank the Great Spirit witli 
alt my heart for Jesus : I thank Jesus for you. He sent 
you, and God's children sent you, to tell us about heaven. 
I thank God my children have heard it, and some of them 
are in heaven already, and I too shall soon be with them.' 
♦'Indeed, sisters, it is not uncommon to hear more or 
less of this every Sabbath at prayer meetings, and espe- 
cially at class meetings. Thanks be to God and his 
children, for the benefit of the Gospel! Now I do 
know, that if any member of your society could stand 
without the walls of the meeting house, and hear these 



WYAKDOTT 3IISSI0K. 317 

cliildi'en of the forest chanting their soft and holv lays in 
songs of praise for redeeming grace ; could you see 
them sitting wrapped up in their blankets, listening to 
the Gospel with streaming eyes, and thanking the Great 
Spirit for the good news of salvation, you would never 
think of becoming lukewarm in so glorious a work. 
You would labor for the sake of the thousands that yet 
are starving for the lack of knowledge, and the thousands 
that may yet be born to God, and will make vocal the 
solitary places with his praise. These you may never 
see, until you meet them in glory. Never think of re- 
laxing your zealous labors. I often have felt as if I could 
throw my last coat into God's treasury. 

"We have upwards of two hundred in society — 
twelve leaders, and three exhorters, all men of the wood. 
The classes are regularly attended and profitable. On 
the Sabbath day our house of worship is crowded, and 
great attention and the best order generally prevail. 

"Our school, at present, contains fifty-seven native 
children ; and we expect, by Christmas, to add a few 
more to the number. 

" We are still scarce of beds and bed clothes, and the 
winters are excessively cold. About twenty of the chil- 
dren belong to class, and some of them are truly pious. 
They are peaceable and quiet; and many of them learn 
fast. The last annual conference passed a resolution 
for the traveling preachers, or as many as could find 
good places, to take each one of the largest boys for six 
or eight months, to learn the English language more per- 
fectly. There would be but little difBculty to christian- 
ize and civilize these wild men, if the Christian world 
acted towards them as they ought. But this, I am per- 
suaded, will never be the case. 

27* 



318 HISTORV OF Tn£ 

" I am authorized to state to you, and through you to 
your respected society, that your children in this place, 
whom yours, and other societies with you, have taken 
out of the dark and cold, and brought to your fire-side, 
and warmed, and fed, and clothed, all return you their 
M'armest thanks for having taken pity on them and their 
children ; and they hope you will help them by your 
prayers and other means, until they can stand alone, and 
help themselves. Then they will try to help others, as 
you have helped them. 

*'They thank you, and I join in thanks to C4od and 
his Church, for all the benefits, temporal and spirit- 
ual, which have been bestowed on these, my Indian 
brethren. Indeed, I would think it no shame to beg for 
them on my knees. 

"I hope you will still hear the voice from the wilder- 
ness, ' Help ws,' not only with your goods and money, 
but with your fervent prayers. However it may appear 
to others, it seems clear to me, that if God's people 
would perseveringly ask, the time has come when he 
will give the heathen to his Son for an inheritance, and 
the utmost parts of the earth for his possession. 

"You may wish to know how I feel in my own soul. 
I bless God, though 1 am unworthy, I love God; and, 
although cut off from many privileges, I have happy mo- 
ments and joyful seasons in this place. My cares, tears, 
and trials, are almost without number; but glory be to 
Jesus, he is Avith me. He is my unchangeable friend, 
when my Avay seems stopped up. I think the Lord's 
people are praying for me ; and though I have never seen 
you in the flesh, yet God knows I love you for Christ's 
sake, and hope to meet you in our heavenly Father's 
kinsfdom. 



WYANDOTT MISSION. 319 

" My love to all who love the Lord Jesus Christ and 
missions. 

"I am, with every sentiment of respect, yours sin- 
cerely, J. B. FiNLEV. 

"71/rs. Ann Chubb, Preset, and Mrs. Catharine 
G M'Nair, Sec'ij F. M, S., Philadelphia:' 



320 HISTORY oy THE 

CHAPTER XIV. 

Robert Armstrong — His capture when a child — Brief notice of his 
life — His character — Usefulness — Death — Author appointed Sub- 
Agent for the Wyandotts — Correspondence on that subject — Dis- 
charges its duties gratuitously — Letter from a Juvenile Missionary 
Society — Reflections' — Exhortation to the young— Condition of the 
mission— EtTorts of traders to entice the Indians to intemperance — 
Severe reproof to makers and venders of ardent spirits — Scuteash 
seduced by the traders, and led into incurable drunkenness — Unsuc- 
cessful attempts of the author to reform him. 

The mission suffered great loss this year in the death 
of Robert Armstrong, one of its best interpreters. This 
man was taken prisoner by the Indians about the year 
1786, when a boy about four years old. His parents 
resided a few miles above Pittsburgh, on the bank of the 
Alleghany river. On one Sabbath morning, when nature 
was spreading forth her glory, and all the feathered tribes 
were basking in her zephyrs, and warbling their melodi- 
ous notes in praise to the Father of mercies, a young 
man, with little Robert, took the canoe, and crossed the 
river to visit a camp of Corn-Planters, (Indians,) and then 
return. This camp was supposed to be four miles from 
the river, on a path leading farther into the forest. On 
their journey they were dubious of the wild Indians, (as 
they called them,) for they were constantly watching for 
their prey. But softly did they tread the path until they 
gained the camp. It seems that these friendly Indians, 
who resided on the Alleghany, were down at Pittsburgh, 
trading for flour and other articles, and the man that took 
Robert with him, had some, which he wished to trade. 
After they had made their visit, and were returning 
home, in passing a thick brush, through which the path 
led, they heard a noise, and stopped to look ; and to . 



■\VYANDOTT MISSION'. 321 

their great surprise and terror, four Indians rose up, and 
ordered them to stop. The young man attempted to 
make his escape by running, but liad made a lew steps 
only, when the Indians fired, and he fell dead. Robert 
said, that he ran a few yards, but one of the Indians 
overtook him, and picked him up. Said he, " I was so 
scared to see the young man tomahawked and scalped, 
that I could hardly stand, when set on my feet, for I ex- 
pected it would be my lot nejct. One of the men took 
me on his back, and carried me for several miles, before 
he stopped. The company divided. Two men took 
the scalp, and the other two had charge of me. In tlie 
evening they met, and traveled until it was late in the 
night, and then stopped to rest and sleep. The next 
morning, I had to take it afoot as long as I could travel ; 
and although they treated me kindly, yet I was afraid 
they would kill me. Thus they traveled on several 
days, crossing some large rivers, until they got to an In- 
dian town, as I learned afterwards, on the Jerome's fork 
of Mohickan creek, one of the branches of Muskingum 
river. Here they rested awhile, and then went on until 
tliey came to Lower Sandusky." 

This little captive was now disposed of according to 
the customs of war. He was adopted into the Big Tur- 
tle tribe of AVyandotts, and his Indian name was O-no- 
ran-do-roh. But little more is known of his history un- 
til he became a man. He learned to be an expert hunter. 
When he grew up, he married an Indian woman. He 
had become a perfect Indian in his feelings and habits of 
life ; and had so far lost the knowledge of his mother 
tongue, that he could speak or understand but little of it. 

After Wayne's treaty he associated more with the 
whites, and conversed more in the English, and learned 



322 HISTORY OF THE 

to talk the language as well as any of us. He became 
an excellent interpreter; and was employed in trading 
and interpreting the rest of his life. 

He married a daugliter of old Ebenezer Zane, a half 
Indian woman; and raised some interesting children. 
He settled at Solomonstown, and afterwards moved to 
Zanesfield, on Mad river. Thence he moved to Upper 
Sandusky, where he died. 

Robert Armstrong possessed a good mind naturally, but 
his want of learning, exposed him to many impositions. 
He was easily misled by those he thought to be his 
friends. He had a strong inclination to be wealthy, and 
would devise many ways to accumulate property ; and 
was frequently imposed upon and injured in his pecunia- 
ry circumstances, by buying goods, the remnants of old 
stores, then trading them off for peltry to the Indians, 
so that he was frequently involved. He also had to pay 
considerable sums of security money. Indeed, to my 
own knowledge, deep and ruinous schemes were laid by 
some of his white relatives, to strip him of all he had ; 
but they did not quite succeed, being preserved by some 
of his other relations by marriage, who interfered. 

He embraced reliorion in 1819. He had become alarm- 
ed at his condition by interpreting for John Stewart, and 
said the words he spoke to others, fell like lead into his 
own heart. He was so deeply convicted tliat he joined 
himself to the Church, in the then Mad River circuit; but 
he did not experience the witness of his acceptance with 
God until the fall of 1819, at a camp meeting; and he 
never doubted the genuineness of the work afterwards. 

Brother Armstrong was a zealous Christian, and loved 
the work of God. He was one of the best interpre- 
ters ; and when his soul was fired by the Spirit, he was, 



WYANDOTT MISSION. 323 

in the Wyandott tonj^ue, a most powerful exhorter. In- 
deed, he was one of the instruments that carried on, and 
maintained the work of religion in the nation, and an im- 
movable friend to the school. His usefulness in that 
station will not be known until the great day of reckon- 
ing. In making his new settlement at Upper Sandusky, 
he labored hard, and exposed himself much ; and in the 
winter of 1824-5 he was very feeble. In the spring his 
disease more fully developed itself to be the consump- 
tion. It progressed rapidly; and although he was some- 
times flattered with hopes of recovery, yet he looked on 
himself as winding up his course in this world. I at- 
tended him through all his illness, and we conversed fre- 
quently of the goodness and providence of God. He 
always was filled with gratitude to God, that he was ta- 
ken by the Indians when a child, and providentially 
preserved in many instances from death, that he might be 
one of the humble instruments of conveying the word of 
salvation to the Indian nation, and had enjoyed such com- 
fort as we had experienced together, when employed 
in this work. Sometimes clouds obscured his spirit- 
ual prospects for a short time ; but they were soon dis- 
persed, and the closing scene of his life was peaceful and 
triumphant. He died on the 20th of April, 1825, aged 
about forty-two years. I preached his funeral sermon 
from Cor. xv, 26, " The last enemy that shall be de- 
stroyed is death," to a large and weeping congregation 
of Indians. AVe laid his body by the side of his be- 
loved daughter, to rest until tlie resurrection of the just. 
O, blessed day ! the hope of which softens the bed of 
death, destroys the gloom and terror of the grave, and 
cheers the soul of man with the prospect of immortality 
and eternal life. 



324 HISTORY OF THE 

The prosperous state of the mission establisliment, and 
its salutary influence upon the nation, had inspired not 
only its friends, but the government, with entire confi- 
dence in its management and final success. The more 
effectually to accomplish the humane purposes of the 
government and the Church, the Secretary of War was 
pleased to commit to the Superintendent of the mission 
the management also of the secular concerns of the na- 
tion, by appointing him Sub-Agent of Indian Afi'airs at 
Upper Sandusky. The following correspondence relates 
to this subject: 

**T0 HIS EXCELLENCY, GOV. LEWIS CASS. 

^'JVar Depnvtment^ August 17. 

"Sir:>— I inclose a copy of a letter to Mr. Shaw, Sub- 
Agent, from which you will see his duties as such will 
terminate at the end of the present quarter. It is believ- 
ed that where there ure few Indians, as in Mr. Shaw's 
sub-agency, among whom is a well organized establish- 
ment, under the act of Congress providing for the civ- 
ilization of the Indians, no sub-agency is required. In 
fact, it is thought that the presence of such an officer, 
under such circumstances, operates rather unfavorably 
than favorably to the views of the government and the 
interests of the Indians. The department has entire 
confidence in Mr. Finley, who is superintendent of the 
establishment on the Wyandott reservation, and has no 
doubt that he will readily execute any of the orders or 
requests of the government or the superintendent gra- 
tuitously, as he is devoted to the improvement of the 
Indians. 

"Very respectfully, I have the honor to be your obe- 
dient servant, (Signed,) J. C. Calhoun." 



WYANDOTT MISSION. 325 

**T0 MR. SIIAW, SUB-AGENT, UPPER SANDUSKY. 

appear Department, August 17, 1824. 

"Sir: — It is believed that the duty of sub-agent is not 
so much required among the Indians attached to your 
sub-agency as at other points, and as the appropriation 
fixes the number of sub-agents, your functions, as such, 
will terminate at the end of the present quarter. 

"Gov. Cass is apprised of this decision, and will 
give you instructions previous to the termination of your 
sub-agency, should any be required. 

" I am, sir, very respectfully, your obedient servant, 
(Signed,) "J. C. Calhoun." 

''Detroit, September 2, 1824. 

" Sir : — The Secretary of War has thought it unneces- 
sary that a sub-agent should be longer employed at Up- 
per Sandusky, and has, therefore, informed Mr. Shaw 
that his term of service will expire on the 30th inst. 

"I shall be at Upper Sandusky in the course of a 
short time, to arrange the affairs of the sub-agency. In 
the mean time, I have written to Mr. Shaw, requesting 
him, at the expiration of his term, to deliver to you the 
public property in his hands, and also the instructions he 
has received for the government of his conduct. 

" You will please to discharge such duties as have 
heretofore been performed by Mr. Shaw, and as circum- 
stances may render necessary, before I can have an 
opportunity of making the final arrangements on the 
subject. 

"You will give such instructions as you may think 
necessary, to the interpreters and other persons employ- 
ed in the department at Upper Sandusky. These instruc- 

28 



326 HISTORY OF THE 

tions will, of course, be inoperative until the expiration 
of Mr. Shaw's term of service. 

*' I am, sir, very respectfully, your obedient servant, 

" Lew. Cass. 

*' Rev. James B. Finley, Upper Sandusky.'''' 

" Upper Sandusky, September 24, 1824. 

'* Sir: — You are hereby appointed to execute the duty 
of Sub-Agent of Indian Affairs at Upper Sandusky, from 
the 30th inst., until this authority shall be revoked by the 
directions of the Secretary of War. 

"You will report yourself to John Johnston, Esq., 
Indian Agent at Piqua, Ohio, and will receive instruc- 
tions from him. 

'* In the execution of your duty, you will be governed 
by the laws and such instructions as have been transmit- 
ted to the present sub-agent, Mr. Shaw. 

" As it is understood that your services in this capacity 
will be gratuitous, I am not authorized to hold out to you 
the expectation of any pecuniary compensation. 

" Respectfully, sir, your obedient servant, 

"Lew. Cass, 
" Superintendent of Indian Affairs. 

'^Rev. James B. Finley, Upper Sandusky.'''' 

The duties of this agency added some to my already 
arduous labors. Nevertheless, for the sake of the nation, 
and the work in which I was engaged, I accepted it, and 
to the utmost of my ability, I discharged its duties ; al- 
ways exerting myself to defend the Indians from the im- 
positions of some ill-disposed white men near the reserva- 
tion, and in laboring to regain the property which was 
stden from them. In this labor, I increased the hatred of 



WYANDOTT 3IISSI0N. 327 

this class of men against me, as might naturally be ex- 
pected. But my trust was in God, and the justness of 
the cause in which I was employed ; and I continued to 
perform the duties of sub-agent with great pleasure, and 
without any reward. 

I received many letters on business, from various mis- 
sionary societies, the most of which I have heretofore 
spoken of; but I received one from Samuel Chubb, Jr., 
as Secretary of the Juvenile Missionary Society of the 
Union Church, Philadelphia, which I shall place before 
my readers. I do this with the more pleasure, as it may 
be read with interest by the young and rising generation; 
and even by those yet unborn, \v\\o will see that the 
young people and children of the nineteenth century, 
were engaged in devoting their labors and money, and 
offering up prayers to evangelize the heathen world. 
May the great Head of the Church make the youth of 
each succeedino- veneration more zealous in this blessed 
work than the past I 

^^Philadelphia, February 19, 1825. 

*- Dear Brother : — I avail myself of the favorable 
opportunity now offered to congratulate you on the suc- 
cess that has attended the preaching of the Gospel, and 
the difiusion of civil and religious knowledge among the 
Wyandott Indians. It is a source of pleasure to us, who 
are blessed with the benefits of Christendom, that those 
who have been considered a savage and barbarous race, 
have been made the subjects of Gospel grace, and are 
enabled to participate in the pleasures of religion and 
piety, by becoming members of the spiritual Church of 
Christ, and being adopted as his children. 

In the year 1822 a juvenile missionary society was 



328 



HISTORY OF THE 



founded within the bounds of the Philadelphia Confer^ 
ence. Since that time the society has been slowly pro- 
gressing, and although still small, we hope it will be 
somewhat instrumental in spreading the knowledge of 
Ciirist, and improving the present and eternal condition 
of our fellow creatures. We have hitherto raised, on an 
average, about forty-five dollars per year, which has been 
paid into the hands of the treasurer of the parent society, 
to be appropriated to missionary purposes. From the 
increasing interest felt for the inhabitants of the wilder- 
ness, and the favorable accounts received, we hope our 
little efforts will become more successful; that we may 
help forward the ark of the Lord, till Zion shall be en- 
larged, the sons of the forest become the worshipers of 
our Lord, and the desert places be made temples for the 
Holy Spirit to dwell in. 

"We have a meeting of our society once a month, at 
each of which the members are addressed by one of the 
managers of the parent society,, and some missionary in- 
telligence is read, when it can be procured. Should you 
favor us with communications, as often as it will be con- 
venient, containing accounts of the progress of the chil- 
dren, and any thing suitable to be read on the occasion, 
it would be a source of encouragement to us, and might 
be productive of good effects in the minds of our mem- 
bers, who are all young. 

"Wishing you all the pleasures of Gospel grace, a 
successfiil ministry, and a happy entrance to eternal fe- 
licity, I am truly yours, Samuel Chubb, Jr., 

" Sec'y J. M. Society, Union Church.'''' 

This, with, the other correspondence of the societies 
of the youthj augurs well for the next age. It is pleas- 



WVANDOtT MISSION. 329 

\ng to see in our young fnends such laudable zeal and 
anxiety to assist in the great and glorious work of saving 
a lost and wicked world, and especially to redeem the 
savage man from his prison of death, by unloosing his 
bonds, and giving him the candle of the Lord, that he 
may find the narrow path for his feet to walk in, that 
will terminate in eternal life* 

My young reader, are you thus engaged ? or are you 
not spending your precious youth in neglecting God, and 
forming habits of wickedness that will confine you like 
a yoke of iron, which you cannot break off? You are 
spending the morning of your life in idleness and some 
foolish plays and pastime, or in reading novels instead of 
storing your minds with the germs of science, virtue, and 
religion. Why not take on you the yoke of Christ, which 
is easy, and bear his burden, which is light? You may 
be an idiot, when you get old, or a hardened drunken sot. 
You may die in your sins, and be eternally lost. The 
promise of God to you is, "They that seek me early 
shall find me." There is a time coming, and a period to 
be arrived at in wickedness, when the prayers of Job, 
Noah, and Daniel, will not be heard. Turn, therefore, 
and seek the salvation of God. Fly while it is called to-- 
day, for to-morrow may never come to you.^ 

Through this year we had a growing prospect of ac^ 
complishing the purposes of charity to those aboriginals, 
and their condition in morals and temporal circumstaiKjes 
was very much changed and ameliorated. Their old 
habits were giving way, and their new religion, (as they 
called it,) and the cultivation of the soil, very much im- 
proved their condition and comforts. Yet the enemies 
of the cross of Christ, and of the Indians, were not 

asleep, but had their fatal poison in almost every house 

28* 



530 KlStOltY OF tllfi 

around the reservation; and wlienevei' practicable, they 
set the Indians " on fire of hell" with it. There were riot^ 
nor are there any means, by which the devil, or his angels^ 
the grog sellers, can so effectually destroy the happiness 
of man, in time and eternity, as with the fatal poison. 
Hov/ many thousand ruined families and individuals 
shaill live to prove the terrible doings of this fell monster? 
and how many are in hell now, that have found their 
way thither through its means ? Yet it is still tolerated 
in a religious comnlunity, and upheld in its use by those 
that call themselves friends to their country and to their 
rteighbor ! Reader, are you a maker or vender of this 
"accursed thing?" Have you increased your goods by 
this means ? Remember, you have built your house 
with your neighbor's substance, and cemented every 
brick witli his blood and the teai's of his widow and or- 
phans ! Your carpets and side-boards are the price of 
blood, and have been obtained at the expense of the 
groans and tears, and poverty and wretchedness of the 
innocent and helpless child and mother! and if the 
beams in your dwelling, and the dollars in your coffer, 
could testify against you, the cr)'^ of murder would never 
he out of yoitr ears ! But you shall hear and feel the 
Ireight of your crimes in hell ! The cries of tiie damned, 
that you have been the wicked instrument of sending 
there, will sound in your ears with an eternal wail that 
my pen cannot desci'ibe! Murderer of men, women, 
and children ! desist immediately from your cruel prac- 
tice, and by a timely repentance, undo, as far as you 
Can, the evil you have done, restoring the pledge to 
the injured, and then seek forgiveness in the blood of 
the covenant! I do not hesitate to say your crimes are 
worse than stealing or robbing. If you were to steal 



\VYAXDOTT HUSSION, 331 

n Iiorse worth sixty dollars, it v/ould be but that loss to 
the family. But you have made the husband and father 
a drunkard, and now count the loss ! But it stops not 
there ; it reachea beyond the grave. You are like your 
father, the devil, You hold the poisonous fruit to your 
neighbor's lip ; and although God and man, and the expe- 
rience of all ages, prove that the day they eat thereof they 
shall die; yet yon say, "Not so — it is good to take a lit- 
tle." You entice the wretch to drink ; and when smitten, 
then turn round and say, "It was his own fault — he had 
no business to take it." O thou, child of the devil, cease 
to destroy, or you shall be destroyed! for with the meas- 
ure you mete, it shall !>e measured to you ngain. 

It is impossible to tell all the wickedness that has been 
committed on the Indians of North America, by the in- 
fernal practice of selling to them intoxicating liquors; 
but they are all registered on high, and will not be for- 
gotten in that day when God will jndge the world in 
righteousness. Tremble for the consequences, ye men 
who have caused nearly a million of human beings to be 
swalloMcd up in this vortex of destruction ! 

" Far in the deep, where darkness dwells. 

The land of horror and despair, 
Justice has built a dismal hell, 

And laid her stores of vengeance there. 
Eternal plagues, and heavy chains, 

Tormenting racks, and fiery coals. 
And darts t' inflict immortal pains. 

Dyed in the blood of damned souls !" 

Du. Watts. 

This year Scuteash, one of the first converts, and a 
chief of the Big Turtle tribe, was seduced by those 
whisky traders, to take again lo his former habit of in- 



S32 HISTORY OF THE 

temperance. So soon as I heard of his fall, I went 
directly to him, and in the kindest manner, said, "My 
brother, I hear with a sorrowful heart that you have fal- 
len by your old enemy, and as soon as I heard of it, I 
ran to help you up ; for I was afraid you would be so 
discouraged you would not try. Now, my brother, you 
must not be discouraged, for although you have given 
the enemy of your soul the advantage over you, yet the 
Lord can break his snare ; and although you gave me 
your hand not to taste the dram, and have broken that 
promise, and inflicted a wound on my heart that bleeds, 
yet I have not thrown you away, nor is my confidence 
in you lost. You must have been off your guard at this 
fatal moment. Now, brother, I hope you will rise up 
and stand on your feet, and walk in the same path ywi 
have walked in for sometime past. You was one of the 
first, and one of the strongest men of our little band ; 
but when we give way to sin, it is then we are weak and 
stumble in the way. You must have slackened your 
hold of the Savior, or you could not have fallen in this 
way." 

"Brother," said the afflicted man, "all you say is 
true. I was amongst the first that took hold of this new 
way, and I was not long in it until I had more peace of 
mind than I had enjoyed all my life before. I was happy 
wherever I went, and all my temptations were weak* 
They could not make me move. I did give you my 
hand not to take the first drop, and then I was strong;, 
but since then, I have been much discouraged and cast 
down. My path grew dimmer and darker. It seemed 
as if the sun had gone down, and I could not pray, and 
it all became a burden to me, and every day I got weak- 
er, until at last I fell in with the traders, and they told' 



WYAXDOTT MISSION. 333 

me that it was all nothing, and that very few people were 
religious ; and all that was necessary for a man was to 
eat and drink, and be merry, for we must soon die, and 
then it was all over. They then gave me the bowl, and 
I drank, and was soon a fool. I did not know what I 
said or did." 

"Well, brother," said I, "what do you think of their 
doctrine, that after death there is nothing? Do you not 
feel guilty before God for getting drunk?" "O yes," 
said he. "Well now, if there was no life, or punish- 
ment for sin hereafter, why do you feel guilty? Does 
not your soul say you must give an account to God for 
your conduct? These men are your enemies, and will 
ruin your soul if you listen to them, and follow their 
counsel. You know you were happy once and misera- 
ble now. What makes it? You have been negligent, 
and have loitered behind until the enemy has taken you 
prisoner. But greater are they that are for you, than 
tliose that are against you. You must pray and seek 
the Lord until he forgives your sin, and then you will 
feel as well as ever you did." 

This he promised me to do, and said I had opened up 
the path to him again, and that now he would try not to 
loose it. " But it is narrow," said this weeping and pen- 
itent chief. " Yes, brother," said I, " and that is the rea- 
son why we must always keep in the light, if we would 
walk in it; for you know that it is impossible to Avalk in 
a narrow path in a dark night. AVe must liave the light 
of the Spirit to guide us into all truth ; for the good Book 
says, that it is only ' as many as are led by the Spirit of 
God' that 'are the sons of God.' The Lord will give 
us light i(^ we walk in the light ; but if we sin, it will 
make all cloudy, and we will get so weak that we cannot 



334 HISTORY OF THE 

walk in it. But if we continue praying, we may grow 
stronger and stronger, until the last loud trump shall 
sound." 

I parted with the old man in great hopes that I had 
gained my brother. He was perfectly sober and good 
for awhile, and promised much usefulness to the nation ; 
but it was not long until the same set of men got hold of 
him, and he fell the second time. I went, as before, but 
found him sullen, and not penitent, and not disposed to 
hear any counsel or advice on the subject. I then 
thought I would use some stratagem to awake up honor 
in his bosom. I said, " Scuteash, you have told me 
of your manhood and your prowess, as a warrior and 
hunter, and how much you could endure ; but I am dis- 
posed to believe that you are not half the great man or 
chief that the people say you are. Almost every body 
thought you was a great man, and that nothing could 
stand before you ; but I think old Molly (an old woman 
who had been proverbial for drunkenness and lewdness, 
and who, from the day of her conversion until her death, 
which was six years, never stepped aside from the true 
path of piety and holiness) is a much stouter man than 
you are, and has much more courage to resist than you 
have. You must be a perfect squaw, and worse, if you 
cannot quit getting drunk, and prevent whisky from over- 
coming you." 

This piqued the old man. I said, "Many women 
have set out, and are still going on, and not falling 
down, and turning aside like you." After sometime he 
said, "I will let you see that I have strength enough to 
keep from falling." For a long time he was sober; but 
never regained his first love. He fell again, and, I think, 
he never was reclaimed, unless it was on his dying pil- 



WYANDOTT MISSION'. 335 

low. Then I did not see him ; but only heard that he 
Avas stupid, and in a great measure insensible. how 
dreadful is the state of the backslider from God! and 
especially when he is so lost as to deny that he has fal- 
len, or that he ever was purged from his old sins. 



336 HISTORY OF THE 



CHAPTER XV. 

Conference year commencing in 1825 — The author «nd Rev. Jv 
C. Brooke appointed missionaries— Twelve of the largest Indian 
boys sent to live among the whites — The author's exposure in lying 
out all night — His dangerous sickness— A good quarterly meeting- 
Conversion of Scionta, the high priest of the heathen party — Letter 
of the author — He and Between- the-logs, Mononcue, and others, set 
out to visit the eastern cities — Voyage to Buffalo — Religious exer- 
cises on the canal— -Arrival at Schenectady — At Albany-^-At New- 
burgh — At New York — They lodge at Dr. Pitt's — Are disturbed 
with drays and carts passing before day — Mononcue's opinion of 
Fca crabs — They are amused with the curiosities of the city — School 
of colored children- — Museum — Gas lights — The chiefs speak in the 
congregation — Rev. H. B. Bascom's admirable missionary sermon — 
Missionary meetings — Speech of Between-the-logs — Of Mononcue — 
Of Rev. J. P. Durbin — Letter from Bishop Soule — They visit Phil- 
adelphia — Occurrences there — Proceed to Baltimore — Received by 
Bishop Soule and others at the wharf — Lodged at his house — Kind- 
ness of his family— -Bishop M'Kendree — Great curiosity to see the 
chiefs — Favorable impression made by their visit — The Baltimore 
camp meeting — Address of Between-the-logs — He addresses the 
congregation by signs — Good effects — The Severn camp meeting — 
Anecdote of a German — Visit to Washington — The author and the 
chiefs return home — Their report to their people — Letter from Sa- 
rah B. Sargent — Reflection — Judge Leib's Report to the Secretary 
of War. 

The conference, in 1825, appointed the Rev. John C. 
IBrooke and wife, to take charge of the mission, farm, 
and family ; and passed a resolution that twelve of the 
largest boys should be taken on to the circuits or sta- 
tions, where provision could be made for them, and sent 
to school, that they might acquire fully the use of the 
English language; and that, if any of them should 
choose to become mechanics, they might have the op- 
portunity. 

According to this resolution, I started with them in a 



WYAXDOTT MISSION. 337 

wagon, sometime in December, 1825. The weather 
was cold; but without any difficulty, I arrived safe with 
them at Urbana, distant sixty-live miles, mostly through 
a wilderness. On my return, the weather grew extreme- 
ly cold, and not being able to reach a house, I was oblig- 
ed to lie out without any bed-clothes, except a thin quilt, 
and with very little fire. Here I was very near freezing 
to death, and it was with the utmost exertion that I saved 
my life. The next day I reached the mission ; but such 
was the injury I received, that I never afterwards recov- 
ered my former state of health. I was taken suddenly 
ill, and the whole labor fell on my colleague. But God 
still prospered his own work, and every thing went on 
encouragingly. Our meetings were well attended, and 
some of the Pagan party were occasionally converted. 

The failure of my health forbade my longer discharg- 
ing the duties of Indian Sub-Agent. This fact I commu- 
nicated to Gov. Cass; and in February, 1826, I received 
the following letter from the Indian office at Washington : 

"TO THE REV. JAMES B. FIXLEY. 

^'■Department of War, Office of Indian Affairs, 

''February 6, 1826. 

"Dear Sir: — The Secretary of War has learned, 
with regret, that you are not in good health; and sup- 
posing your duties, which have been gratuitously and 
very satisfactorily rendered, as Sub-Agent, may be op- 
pressive, he has appointed Charles L. Cass to succeed 
and relieve you from the duties of that office. 

"Wishing you a speedy relief from the affliction 
which has overtaken you, and much health and happi- 
ness, I am, reverend sir, your most obedient servant, 

"Tho. L. M'Kenney." 
29 



338 HISTORY OF THE 

I had served the government from October 1st, 1S24, 
until February 6th, 1826, about sixteen months. In 
May following, I received a communication from Gov. 
Cass, requesting me to take charge of, and conduct the 
affairs of the sub-agency, during the absence of his 
brother. 

Our second quarterly meeting was held in our new stone 
church, in the month of April, 1826. At this meeting 
God poured out his Spirit on the people. Scionta, an old 
heathen, who was high priest of the heathen party, was 
converted. This man had served Deunquot, the head 
chief, in this office, and used to hold his meetings, and de- 
liver long lectures on the Indian religion and traditions. 
He was a sober and respectable man, and was consider- 
ed an honor to his profession and party. He had often 
been convinced of the truth, and much shaken in his 
heathenish belief; but his pride of character and office 
deterred him from yielding. At length the truth of the 
Gospel, conveyed to his heart by the blessed Spirit, v/as 
sliarpcr than a two-edged sword. It found way to his 
soul, and he fell, with many others, to the floor, and call- 
ed aloud for mercy. He then abjured his heathenism 
and its practices ; saying, that he now would take Jesus 
Christ for his God, and his word for his guide, and fol- 
low him as long as he lived. He made an humble con- 
fession of liis sins, and asked all to pray for him. This 
w^e all did heartily. The conversion of this man made 
a great stir in the heathen ranks, and brought many of 
them out to see what was done, and what was doing. 

On the Sabbath evening we held our love feast ; which 
was a time long to be remembered. The power of God 
filled the whole house, and many were struck down to the 
floor like Saul of Tarsus, and cried for mercy. Many 



AVYANDOTT MISSION'. 339 

of them experienced the pardon of their sins ; and 
among them was Scionta, the higli priest. He shouted 
and praised God for redeeming grace and dying love; 
which convinced others that there was a divine reality in 
the work. This man has been a pious, devoted saint 
ever since. I do not believe there has been one hour 
from that time to this, that he has not enjoyed the love 
and presence of God in his soul. I saw and worship- 
ed with him in June, 1837, which was eleven years 
after his conversion; and he told me he was deeply af- 
flicted in body, but his soul was still filled with the love 
of God, and that he expected soon to mount up on high, 
to see Jesus, and rest with him for ever. 

God owned that house, and there gave peace to all 
who truly called upon him. Thirteen professed re- 
ligion at this meeting, and joined the Church. The 
meeting lasted all night. Brother Brooke made an at- 
tempt, after midnight, to dismiss the meeting, but it 
could not be easily done. The holy fire was now kin- 
dled afresh in the hearts of many of the members. 

The next morning sister Hicks, the wife of one of our 
chiefs, while preparing breakfast for those friends who 
had lodged with them during the quarterly meeting, was 
so filled with the love of God, that she broke out into 
raptures of praise, and the rest caught the flame. The 
work commenced in the old class house ; and, with but 
little intermission, lasted all day. 

I insert the following extract of a letter dated Upper 
Sandusky, April 21, 1826, which I wrote for the Maga- 
zine, and which was published in 1826, vol. ix, p. 275: 

"For the encouragement of your most useful and be- 
nevoilent society, I give the following brief account of 



340 HISTORY OF THE 

the progress and present state of the work of God among 
this people, taken from our Church records. In January, 
1821, the first class was formed. Since that time two 
hundred and ninety-two have been received on trial, two 
hundred and fifty of whom now remain on our class pa- 
pers — sixteen have died, I trust, in the Lord, and twenty- 
six have been expelled, discontinued, and have moved 
away. The two hundred and fifty now in the Church are 
divided into ten classes, each having a leader of its own. 
There are four licensed exhorters, godly and zealous 
men, moving regularly in a circuit among their brethren, 
and doing much good. They all manifest a disposi- 
tion to improve in the arts of civilized life ; and as relig- 
ion increases among them, so does industry, cleanliness, 
and all the fruits of good living. There are on our 
school list the names of sixty-five children, most of whom 
are now regular attendants, and are doing well — learn- 
ing the English language, and other useful knowledge. 
Indeed, I have no doubt, if these people are not disturb- 
ed by factions, but are left to pursue the course they 
have begun, ' the whole lump will be leavened.' Their 
improvement, in every respect, is very great." 

This spring I received a letter from brother Bangs, of 
New York, inviting me, with two of the chiefs and an 
interpreter, to visit the eastern cities, and attend the an- 
niversary of the Missionary Society. At first, such was 
the state of my health, that I doubted whether I should 
be able to perform such a journey. I consulted my 
friends, and we concluded that it might be beneficial 
both to my health and that of Between-the-logs, who 
was laboring under a pulmonary affection. After ma- 
king it a matter of prayer, and it being considered advan^ 



WYANDOTT MISSION. 341 

tageous to the missionary cause by our venerable Bishops, 
M'Kendree and Soule, we agreed to undertake the jour- 
ney, and, with all possible dispatch, made preparations. 
I wrote to brother Bangs, at Palmyra, the seat of the 
Genesee Conference, whither he had accompanied Bish- 
op M'Kendree, that we would be at the anniversary of 
the Female Missionary Society, of New York, on the 
14th of June, 1820. 

On the 5th, Between-the-logs, Mononcue, and myself, 
set out from Upper Sandusky, with Samuel Brown for 
our interpreter, and rode to Portland on horse-back. 
We sent our horses home from thence, and took passage 
in a steambeat on the 8th for Buffalo. Nothing unusu- 
al happened, except a very high wind, which made my 
comrades very sea-sick, and affected me some. We had 
many questions asked us: who we were? where we 
were going? and what our business was? &c., &;c. 
To all these inquiries we gave the following answer : 
*' We are Christians, going on a visit from the woods 
to see Christian friends in the cities of the east, and 
to learn of them the Avays of God more perfectly." 
Traveling on a steamboat was a novelty to my com- 
rades, and yet they expressed no astonishment, nor man- 
ifested any curiosity in examining the works. This an 
Indian would consider an exhibition of weakness, and a 
want of self-command. 

When we landed at Buffalo, it seemed as if the people 

would tear us to pieces ; such was the anxiety to get us 

aboard their canal boat. But I said to them all, "Stand 

off — I will take my own time, and make my own choice 

in this matter." So I drove off these birds of prey, took 

our things, placed them on the bank, and left my friends 

to watch, until I went and looked for myself. I went 

29* 



342 HISTORY OF THE 

from boat to boat, looking into all, and found them sup- 
plied with whisky and rum. I said, "Here is the devil 
I want to shun." Some were drinking, playing the fid- 
dle, dice, checkers, and cards. At length I met a Capt. 
Smith, who looked like a temperate man. I said, "It 
may be, this man keeps a good boat." I went with him 
to his boat, which was nearly ready to start, and saw no 
w^hisky or bar. All the company looked grave and so- 
ber. I told him who I was, and who my comrades 
were, and that I wanted to get into some boat under the 
protection of some master who respected himself and 
religion. When he found that religion was the object of 
our journey, he said he would take us, and do it half a 
dollar less than his accustomed charge. By a gracious 
Providence we were soon aboard, and on our journey. 
This man, I learned, was a member of the Presbyterian 
Church ; and we were permitted to enjoy our religious 
privileges, and were treated in character. 

On Sabbath, we had meeting three times. It was 
agreed that in the morning Between-the-logs should offi- 
ciate, at noon I would preach, and in the evening brother 
Mononcue. Our morning exercise commenced soon af- 
ter breakfast, and was introduced by the chiefs and the 
interpreter singing in Wyandott — 

" Come thou Fount of every blessing," &c. 

I sung with them in English. Then Between-the-logs 
prayed with great fervency. The passengers in the boat 
were literally astonished. When we arose from our 
knees, I perceived that some had been weeping. Our 
preacher from the woods then commenced, and preached 
many things in his exhortation. He told us of his birth 
and early life, of his Indian religion and of his Catholic 



WVAXDOTT MISSION. 343 

religion. *' Cut I saw in all this," said he, "that I had 
only an outside religion, which never reached my heart, 
but was Avorn only when I went to meetino-. When I 
left meeting, it was all gone until I went back again. I 
was just as wicked as before; and this was all I tliousjht 
necessary. So I felt at peace. But some years ago, 
there came a colored man to our nation, and he told of 
another way : that we must have the relis^ion of Jesus, 
and this was the religion of the heart. I listened to him, 
and thought it might be the truth ; yet I was still in the 
dark. So I listened, and, after sometime, I took hold. 
I went to a great camp meeting, (below Lebanon, in 
Warren connty, Ohio.) There I saw the mighty power 
of God ; and then I felt it was not altogether well with 
me. I prayed and went to meeting, but did not feel as I 
wanted. The Lord sent our brother here, to be our mis- 
sionary, and he fed us with meat. Stron^ w'ords came 
from him, and I was much stirred up to seek the deep 
things of which he spoke. At a prayer meeting in our 
town, God opened my heart to feel his love and pov/er; 
and it seemed as if it burned in every breast. I could 
not keep my tongue still. All was changed. I loved all 
men, and hastened to tell all the world how good the 
Lord was to me." 

He then exhorted all to come to God ; and said, "You 
(the whites) know the way. You have the good Book, 
and can read it. This shows the way. Let a poor Li- 
dian, brought up in the darkness of the woods, who 
never could read a word, and never, until the other day, 
heard of the blessed name of Jesus — that name so sweet 
and precious to my soul — let his feeble voice reach your 
heavy ears, and wake you up." By this time Between- 
the-logs was in such a rapture, and the tears were rolling 



344 HISTORY OF THE 

down many cheeks, that he left his place, and walked to 
the weeping; captain, took him by the hand, and talked to 
him ; and so he did to all in the boat. There was not 
one dry eye — all wept, and some could scarcely refrain 
from crying aloud. 

I then called on Mononcue to pray ; and like Bridaine, 
his thundering voice and his holy eloquence in prayer, 
put the climax on our exercises. Never was an audience 
more astonished. There was present a trader from the 
Rocky Mountains, going to Boston on business, who, 
more than all the rest, appeared astonished; for he had 
never before dreamed that, if there was any such thing 
as religion, an Indian could be made the subject of it ex- 
perimentally. He afterwards took me up on the top of 
the boat, to inquire about these men : where they were 
from ? and how they came to know these things ? I gave 
him their history in a few words. He was utterly con- 
founded, and during all the remainder of our journey, 
the conversion of the Indians seemed to be all his talk. 

I preached at eleven o'clock, from Acts xiii, 41, "Be- 
hold, ye despisers, and wonder, and perish : for I work a 
work ill your days, a work which ye shall in no wise 
.believe, though a man declare it unto you." I first de- 
scribed the work. I showed it was, in these days, be- 
fore their eyes, and yet they would not believe it, al- 
though those men declared it unto them ; and then the 
application, " Behold, and wonder, and perish." 

Brother Mononcue exhorted and prayed with great 
energy, and then our meeting concluded. I have no 
doubt, but that the exercises of this Sabbath left a deep 
impression on the minds of all. 

We were treated with great respect the remainder of 
our journey. We landed at Schenectady, and took stage 



WYANDOTT MISSION'. 345 

for Albany. Here I called upon the preaclier in charge 
of the station. We had meeting that night, and the 
chiefs addressed the congregation. Next day we pro- 
ceeded down the river to Newburgh, and were received 
with great cordiality by brother Mason. It was thought 
best for us to remain here, and rest over the Sabbath, and 
then proceed on Monday to New York. I wrote a note 
to brother Bangs, informing him of the arrangement. 

Many came to see us, and asked many questions. On 
the Sabbath we had a profitable meeting; and on Mon- 
day we went to the city. 

We v/ere most kindly received, and conducted to the 
residence of Dr. Pitts, on Fulton-street, where we were 
comfortably situated, in a large and airy room. Be- 
tween-the-logs was much fatigued, from the heat, exer- 
cise, and travel. Here we all took our lodgings on the 
floor. Not being- accustomed to soft beds, we could not 
sleep on them, but rested much better on our blankets. 

I shall not pretend to give the reader all the circum- 
stances which transpired with us in this city, but only a 
few of the most prominent. Just before day, we were 
waked up by the noise of carts and drays going to mark- 
et. This was so different from the silence of the 
woods at that hour, where the wolf steals in tlic twilight 
to his den, and the deer rises from his lair to crop the 
verdant grass, made soft by the dew of the morning, and 
the sweet songsters of the forest tune their warbling notes 
of praise from nature's ten thousand altars, to Him who 
made the sun to gild the day, and the moon the night, 
we could not sleep. Brother Mononcue M'as the first at 
the window, to see what all this meant. Soon I heard 
him call for me to rise quick, and tell what these things 
-were. When I approached the window, I saw carts 



346 HISTORY OF THE 

lo-aded with crabs. I told liim they were craw-fish from 
the sea. "What do they do with them?" added he. 
"Eat them," I replied. Then he gave an expression of 
contempt, " Yuter' and said, "The hogs do this in our 
river." 

We visited the Book Room in the morning, and found 
from our own country brother Durbin, wdio informed us 
that brother Bascom was also in the city. The chiefs 
were much pleased to find brother Durbin, whom they 
had seen but once at a camp meeting near Delaware, in 
this strange land. Brother Durbin supposed they would 
not recollect him ; but Mononcue, as soon as he got 
the first sight, exclaimed, "Here is my friend!" and 
took him in his arms. Such is the acuteness of their 
observation and memory, that they can always recognize 
a person whom they have once seen. 

Wo remained here through the week, caressed by our 
friends, and seeing all that was curious in the city. We 
■visited the Poor House, Penitentiary, House of Refuge, 
and many of the schools; but with none were the chiefs 
more delighted, than with the African Free School, taught 
on the Lancasterian plan. There were two hundred black 
boys, or upwards, under good discipline ; and to gratify 
the chiefs, the master put them through all the exercises 
of marching, clapping of hands, and treading with their 
feet ; all of which was done with much regularity and 
precision, and that without one word, except one of the 
largest boys, who acted as a fugle-man. The boys pre- 
sented my comrades wdth paintings done by them, which 
were well executed. 

When we visited the Penitentiary, we saw the prison- 
ers working on the tread-wheel. This was, without 
doubt, a severe exercise, and w^as rather calculated to 



WYAXDOTT MISSION. 847 

excite pity. One of the company said, " Poor men, you 
have great punishment for your crimes;" and they were 
disposed to turn away from such a sight. 

13etween-the-logs continued feeble, and went out but 
little. I wanted to take them to the Museum, but wished 
to do it privately ; for if it was known, there would 
be such a crowd that we could enjoy no satisfaction.! 
However, after dark, we went up to the Park, and en- 
tered one, where we found a few visitors. The first 
thing, after entering, that attracted our attention, and par- 
ticularly the notice of iMononcue, was the great sea tur- 
tle. " Why," said he, "here is my grand-mother! (He 
was of the Turtle tribe.) I have seen many of her chil- 
dren, bat never have seen her before." He began to 
measure with his arms, by fathoms, to know how high 
she was, that he might tell his tribe, when he returned 
home. He measured the circumference, the breadth 
across the back, and then the length. He said to me, 
"I never knew that these grew so large." I told him it 
was from the sea, and that all water animals grew lar- 
ger there, than in our lakes and rivers. We spent an 
hour at this place, looking at all the different curiosities 
of animals, birds, and fishes, from other countries, and 
talking about them. 

We received an invitation to go to Peale's Museum, 
across the street, where there was to be an exhibition of 
gas-lights. Accordingly we went, and seated ourselves 
in a box. Soon after, the lights were extinguished. 
There soon appeared, hov/ever, a wheel, Vv'ith a small 
gas-light, which was enlarged or depressed, at pleasure, 
according to the will of the wire-workers. Here many 
pictures passed in review before us. At length, there 
came up one which represented the devil, having hold of 



348 HISTORY OF THE 

a drunken man by the wrist, and there appeared a great 
conflict between them. The devil pulled, and the man 
pulled, and success seemed alternately to incline, [first 
in favor of one, and then in favor of the other. At 
last the light was suddenly much enlarged, to give a full 
view of the scene. The devil knocked up the feet of 
the drunkard, and whirled him heels over head, and all 
disappeared. The light was then wholly excluded, and 
all was dark and silent. Mononcue was sitting on my 
left, and he exclaimed, " WaughV and then we retired. 
AVe were invited to come again the next evening. I 
said to him who had given the invitation, that if it was 
considered best, we perhaps would, but that I would let 
him know by note, on the morrow. In the morning pa- 
pers it was advertised that I, with the Indian chiefs, 
would be at his Museum ni the evening. This offended 
my moral sensibility, for I discovered it was a catch- 
penny manoeuvre. I sent him a note that one of the 
chiefs was nnwell, and we declined the invitation. But 
this did not prevent his gain, for the public notice was 
not recalled, only by a note stuck up on the door, in the 
dark, where, in all probability, none would notice it. 
Brother Brown and myself, however, went into the Park, 
to see if there was much stir. The street was complete- 
ly filled with carriages. The crowd was so great that a 
large number could not get in, as they expected, to see 
the Indian chiefs. I now plainly perceived, that we 
were to be made gain of, and we accordingly took our 
leave. 

I received many notes of invitation to gardens and 
public places of resort ; but we kept ourselves as retired 
as possible, until the Sabbath ; when we repaired to the 
crowded churches, and worshiped with the great congre- 



WVAKDOTT MISSION. 349 

gations in thig American London. Our chiefs spoke to 
the congregations, by their interpreter, with good eftect. 
How striking the contrast between the great metropolis, 
its splendid buildings and costly attired thousands, and 
the humble retreat of the forest, where the ambassador 
of Jesus meets his flock in a house made with slabs, and 
covered with bark from the forest trees, without win- 
dows or shutters to the door — his humble auditory seat- 
ed on the ground, or on logs split and arranged for 
seats — their blankets round them, either for ornament or 
covering; and yet God is in the forest waste, as well as 
in " the city full." In the former, there is no parade, no 
show : all is nature in her simple state ; and without guile 
the worshipers present an humble heart at the throne of 
grace. Here, perhaps, all is right; but it is not like 
home, to the humble missionary, who has been accus- 
tomed to preach to the poor in their western cabins, or 
to the Indian in his bark wigwam. His message from 
heaven is perfectly adapted to all, and is designed to meet 
the wants of all, in every condition. O how good is 
God, who has given us such a Gospel, and such a dis- 
pensation of mercy, which embraces all mankind, from 
the beggar at the gate, to the monarch on his throne, with 
every rank between them. Its fullness is most beautiful- 
ly expressed by the poet, when he sings — 

" Rivers of love and mercy here, 

In a rich ocean join ; 
Salvation in abundance flows 

Like floods of milk and wine, 

*« The happy gates of Gospel grace, 

Stand open night and day : 
Lord, we are come to seek supplies, 

And drive our wants away.*' 
30 



350 HISTORY OF THE 

After tlie labors of the day, wo retired to repose, with 
thankful lieart?, that we had seen and felt the presence of 
tlie Lord manifested in tlie g-reat congregations. 

The missionary anniversary was held on Wednesday 
of this week. Brother Bascom, at my request, preached 
the missionary sermon from Matthew, the t^venty-fourth 
chapter and fourteenth verse, " And this Gospel of the 
kingdom shall be preached in all the world for a witness 
unto all nations ; and then shall the end come." His 
propositions were, 1st. To show the Gospel of the king- 
dom. 2d. The field of its operation : all the world, and 
all nations. 3(1. Its triumphs and end. 

Although I have been in the habit of hearing him fre- 
quently, ever since he commenced preaching, I think on 
this occasion, he was almost inspired. I felt, and I 
tiioujiht all felt, as if the dav had arrived when the head- 
stone was to be " brought with sliouting, crying, Grace, 
irrace unto it!" when the Savior was to be crowned Lord 
of all. O, how my soul burned with missionary fire! 
I felt then that I wanted to be on the top of some of the 
peaks of the Rocky i\Tountains, with a voice suitable, 
that I might say to all the inhabitants on each side, and 
along its ruggid summit, in the language of the inspired 
prophet Isjiiah, "Let the inhabitants of the rock sing, 
let them sliout from the tops of the mountains." 

Between-tho-logs folio Vv'cd. He gave a history of the 
introduction of the Roman Catholic religion into his na- 
tion, and the influence it had on his people. "It is 
true," said he, "we went to church on the Sabbath day, 
and then the minister preached ; but we did not under- 
stand one word he said. We saw he kneeled down and 
stood up, and went through motions with his great dress 
on; and when church was out, wc all went to a place 



AriANDOTT MISSION. 351 

where lliey sold rum and wliisky, got drunk, and went 
lionie drunk. He would tell us we must not got diaink; 
hut he would drink luinself, and frolic and dance on the 
Sabbath. We counted our beads, and kept our crosses 
about our necks, or under our pillows, and would some- 
times pray to the Virgin Mary. But we were all as we 
were before. It made no change on us, and I began to 
think it was not as good as the religion of our fathers; 
for they taught us to ])e good men and women, to wor- 
ship the Great Spirit, and to abstain from all evil. Soon 
after, the Seneca Prophet came to our nation, and he told 
us that he had found the right way ; that he had a reve- 
lation, and had seen and talked with an angel, and was 
directed to teach all the Indians; that they must quit 
drinking, and must take up their old Indian religion, and 
olfer their constant sacrifices, as their fathers had done, 
which had been neglected too much, and on account of 
this, the Great Spirit had forsaken them. But if they 
would come back and follow him, that he would yet 
drive the white man back to his native home. We all 
followed liim until we saw he went crooked, and did not 
do himself what he taught us to do. Then we followed 
him no more, but returned to our old course. Sometime 
afterwards came the Shawnee Prophet, the brother of 
'i'ecumseh ; and he told us that a great many years ago 
there lived a prophet that had foretold the present state 
of the Indians, that they would be scattered and driven 
from their homes; but that the Great Spirit had said, 
that he would make them stand on their feet again, and 
would drive the white man back over the waters, and 
give them their own country ; that he had seen an angel, 
and he told him that all tlie Indians must quit drinking, 
and all turn to their old ways, that their grand-fathers had 



352 HISTORY OF THE 

followed, and unite and aid to drive the whites from ouv 
country. Many believed and followed him. But I had 
got tired, and thought it was the best for me to keep on 
in the old way, and so we continued. Then the war 
came on, and we all went to drinking and fighting. 
When the war was over we were a nation of drunkards, 
and so wicked, that the chiefs thought we must try and 
get up our old religion of feasting and dancing. We did 
our best to get our people to quit drinking. But while 
we were trying to reform, God sent a colored man, nam- 
ed Stewart, to us, with the good Book. He began to 
talk, and sing, and pray ; but we thought it was all noth- 
ing, and many made fun of him, because he was a black 
man. The white traders told us we ought to drive him 
away, for the white people would not let a black man 
preach for them. We, however, watched his walk, and 
found that he walked straiglit, and did as he said. At 
last the word took hold, and many began to listen, and 
believed it was right, and soon we began to pray, and 
we found that it was of God. Then others came, and 
they told us the same things. The work broke out, and 
God has done great things for us. I was among the first 
that took hold, and I found it was the religion of the 
heart, and from God. It made my soul happy, and does 
yet. The school is doing well. Our children are learn- 
ing to read the go>od Book, and promise fair to make 
good and useful men. We thank you, our friends, for 
all the kindness and help you have shown us, and hope 
you will continue to help us, until we can stand alone 
and walk. We will do our best to spread this religion 
at home, and send it to alt nations. When at home, I 
am accustomed to hear my brothers talk ; but since I 
game here, I cannot understand what is. said.. \ wonder 



WYANDOTT MISSION. 353 

if the people understand one another ; for I see but little 
effect from what is said," (meaning that the Gospel 
preached had but little visible effect.) 

I then followed, and gnve some account of the mis- 
sion, the work of God among the Indians, the school, 
farm, and our prospects generally. 

Brother Mononcue, next in order, addressed the au- 
dience; but our interpreter was too much fatigued to 
give his speech a regular interpretation. It was conclu- 
ded that he should go through, and then he, the interpre- 
ter, would give the substance. This Mononcue did with 
all the thundering eloquence of a Demosthenes ; and, 
although none could understand, yet all were surprised 
to see a man of the woods speak with so much natural 
gesture. I have no doubt, if the audience had under- 
stood his address, that it would have had a very fine 
effect. 

Brother Durbin closed the exercises ; and stated that 
he was brought up with strong prejudices against the In- 
dians, for some of his relations had fallen under their 
tomahawk, and he could scarcely believe that it was pos- 
sible for them to be brouofht under the influence of the 
Gospel. But at the camp meeting before spoken of, he 
had determined to make the proof, and placed himself 
where he could see them, while his friend (pointing to 
me) was preaching to them by an interpreter. Said he, 
*' I selected this man (pointing to Mononcue) as my sub- 
ject ; and while the speaker was pointing out sin and its 
dreadful effects on the heart of man, I saw a gloom cover 
the countenance of my tawny friend, as a thick cloud, 
and despondency was pictured in every feature of his 
face. But when the minister spoke of the love of God 

to man, in the gift of Jesus Christ, and redemption 

30* 



85i HISTORY OF THff 

y 

from all sin, through his blood, this gloom was dispersed, 
as the heavy fog before the rising sun. When he spoke 
of conviction and conversion, then the tears began to 
flow freely from liis joyful eyes, and a flame was kindled 
up in his soul, shining with a brightness that spoke the 
state of his mind. All' my prejudices fled from mc, and 
I felt as if I wanted to take him in my arms ; for my 
feelings mingled with his, and I said, '// is true that God 
has also called these natives of the forest to be heirs of 
his kingdom.'" 

Brother Durbin, with his thrilling eloquence, soon had 
liis auditory on the wing, and he feasted them with the 
sweets that flow from the truths of the Gospel. This 
was a happy night, and there are many who- will never 
forget it. The collection which was taken on this occa- 
sion was a- liberal one, amounting, if I remember right, to 
about seven, hundred dollars. Between-the-logs closed 
with prayer, which was responded to "with many amens. 

I was no little gratified in the thought that we were all 
from " the west," and had been enabled to entertain our 
city friends. All the speakers acquitted themselves in a 
manner worthy of the occasion. 

We now made preparations to leave our dear friends 
for Philadelphia. In the meantime, the Managers had all 
our likenesses taken by brother Paradise. 

While here I received the following letter from Bishop 
Soule, at Baltimore, which will show hoAv much care 
this teacher in Israel had for his brethren of the forest, 
and in what light he viewed our visit to the eastern cities : 

'' Bcdtimore, July 22, 182G. 
"Bear Brother:: — x\ letter from brother Bangs in- 
forms us of vour arrival in New York, and of the time 



WYANDOTT 3II.SHI0N. 355 

when yon intend to visit Philadelphia and this city. 
Bishop M'Kendree and myself will hoth he here, to 
meet you on your arrival. 

*'I expect you have provided suitahle clothing for the 
Indian hredircn, so that they may appear in our cities in 
plain and decent apparel ; or if you have not,, as yet^ 
been able to do it, that you will feel n'o delicacy with 
respect to the necessary means of doing so. We wish 
to see them in Baltimore, in a plain, decent, and eomfort-^ 
able Engflish habit in full. 

"I cannot but consider their visit to tlie Atlantic states 
and cities as a very auspicious event, and trust that it will 
be productive of great good. More when 1 see you. 

"I advise you to take the day line of steamboats from 
Philadelphia to this city, leaving Philadelphia at 5 o'clock 
on Monday morning. You will then arrive in Baltimore 
the same evening, before sun-set. You will be met at 
the wharf, and directed to your lodgings. 

"Remember me afi^ctionately to the chiefs,, and let 
them know how much I want to see them. 
" Yours in much affection^ 

"J, SOITLE, 

'^i?cr. /. B. Finleyr 

We left our New York friends with feelings of deep 
gratitude, and made our way to Philadelphia. Here we 
were received with great satisfaction and friendship, by 
the late Dr. Thomas F. Sargent, of blessed memory* 
We were conducted to the house of brother Samuel 
Merwin, then preacher in charge, where we staid during 
our visit. This family endeared themselves to us, by 
their unremitting kindness. We held several meetings 
in the city, and attended a camp meeting below it, where- 



356 HISTORY OF the 

the chiefs spoke to the people with much effect. Our 
friends in the city took o^reat pains to show us all the 
public works. Dr. Sargent, brothers Merwin and En- 
gles, with others, took us to see the Water Works ; and 
after having surveyed them, we all sat down in the shade 
to rest. Dr. Sargent said to Between-the-logs, *' Are not 
these M'orks wonderfully constructed?" (seeking to draw 
from these men some expression of astonishment at what 
they had seen.) "Yes," he replied, " the Great Spirit 
has given you white people great power to know and do 
things ; and if you make a good use of it, it will be well 
with you ; but if you do not, it would have been better 
for you to be as poor and as ignorant as we." This an- 
swer rather surprised the Doctor. We returned to our 
lodging places, and remained with these benevolont peo- 
ple until after the Sabbath, and spent a day of peaceful 
worshiping with them, to the comfort and edification of 
all ; and left them on Monday morning with grateful im- 
pressions that will never be erased, and proceeded on to 
Baltimore. 

We were met at the wharf by Bishop Sonle, and many 
friends. The Bishop conducted us to his own house, 
where we remained as at home, in the bosom of his kind 
family, who did every thing to make us comfortable and 
happy. Traveling, as we had been, in the midst of a 
community, who, either from religious motives, was de- 
sirous of seeing us, or led on by curiosity, our company 
incessantly increased. This, together with the heat, had 
worn down my companions, until they were fatigued, and 
longed for the cooling brooks and shades of the forest. 
But the company of their favorite friends. Bishops 
M'Kendree and Soule, cheered them very much. Our 



WYANDOTT 3I1SSI0N. 357 

dear old fadier M'Kendree did us much irood, bv his 
patriarchal advice and kindness. 

We had several meeiing-s in Baltimore ; and such were 
the crowds that thronged the streets near the churches, 
that it took us a considerable time to get through them ; 
and so many persons wished to shake hands and speak 
with the chiefs, that frequently it took half an hour to get 
into the carriages. C4reat interest was excited, and strong 
impressions were made in this city, in favor of missions, 
and of evangelizing the Indians. Hundreds of good peo- 
ple, who had only heard, now saw the power of the 
Gospel manifested in the conversion of tliose chiefs, an.d 
heard from their lips the wonderful things of God. 

The Baltimore camp meeting was held during our stay 
in that city, in July, at which we attended. On Sabbath,. 
at 11 o'clock, Belween-the-logs and myself were to ad- 
dress the congregation. I led the way by preaching, 
from Rom. i, 14, "I am not ashamed of the Gospel oi*" 
Christ," &c. 

After I had concluded, Between-the-logs took the stand,, 
and commenced his address by stating that he was a 
child, born and raised in the woods, and that he knew 
nothing of the true religion; "nor had I," said he, " un- 
til lately, ever heard the name of Jesus — that name so 
precious — that name which kindles a fire in my heart 
that burns on every breath. I was taught to worship 
the Great Spirit by feasts, dances and rattles ; and when 
that was done, I thought all was well. I pursued iho- 
game through our deep forests Avith great delight; but 
then there was not the sound of a while man's ax to be- 
heard on the other side of the Ohio. The French then 
sent a Catholic priest, and he taught us to worship God 
hy wearing a cross and counting our beads, and praying 



358 IIISTOIIY OF THE 

to tlie Virgin Mary to t:ike pily on us ; anil tlicn we 
thon'i^lit all was well, althoiif^h we continued to diink as 
before. But a few^ years since, the Gospel which God 
had appointed to go into all nations, came to our nation ; 
and although the instrument was w eak, yet the word was 
jiowerful, and took hold of our hearts, and showed us 
wliat \ve were. These ministers pointed us to .Tesuif, 
the Savior of sinners, and the Savior of the whole world, 
and directed us 'to pray Jo him. We did so, and God 
had mercy on us, and ibrsave our sins. Many of my 
nation are this day rejoicing in the love of God- 'J'kis 
Gospel is a spirit of peace. It has made peace between 
us, who \\ ere once great enemies, and shed each other^s 
blood. \l\\X the CJreat Spirit has taken the tomahawk out 
of our hands, and his love has taken it out of our hearts, 
and buried it so deep that it will never rise again; and 
til is peace shall go to all people, and it will bury all war, 
njid make all the m orld love like brothers; for Jesus died 
liimself tj) make peace. Yes, my brothers, he diedT' 

Here he counncnced giving a description of the cruci- 
f.xion; but brother IJroMU, the interpreter, became so 
sick that he could not proceed. lietween-the-logs tolci 
]iim to sil down, and he would proceed without him. 
Now, tliis hif];h-souled woods preacher knew that he 
must make himself understood chiefly by signs. He 
spoke tlie name of Jesus plainly, which was a great help 
(o understanding his signs. In showing how Jesus pray- 
ed for his enemies, he fell down upon his knees and lift- 
ed up his hands and streaming eyes to heaven. This 
sign was understood and felt throughout the whole as- 
sembly, of, perhaps, ten thousand people. He then 
rose, and placing his left hand against the post that sup- 
ported the stand, with his forc-finger lie placed the nail> 



^VYANDOTT MISSIO.V. 359 

niid tlieii with hi« lumd closed, lie drove it, exi'lniiniuLS 
" Jesus ! Jesus !" He then showed how his feet were 
nailed to the tree. Tliis scene was so descriptive that I 
believe all understood it. Thousands were liflin;^ up 
their voices in praises to God. JiOoking up to the sun, 
he put his finger on one of his eyes and said, " Now 
that sun closes his eye to sleep — this earth trembles, and 
Jesus the Son of God dies!" At this moment the con- 
grco-ation manifested great emotion — a high state of feel- 
ing was shown — the Weeping and shouting was very 
loud. To close his description of the scene, this elo- 
quent chief then leaned his head on his left shoulder, 
signifying that Christ had dismissed his spirit. Then 
he turned his right side to the comri'effation, and with his 
left hand pulled up his vest; and with his right hand, re- 
presenting a spear, he struck his side as though he had 
pierced to his heart, and drew it back quick with a whiz- 
ing noise, as if you had heard the blood streaming, and 
held his hand out, as thougli the blood was dropping from 
it as from the point of the spear. 

This Avas a scene beyond description. The w^hole 
congregation was in a flood of tears, and expressed their 
feelinffs by shouts of joy. Bishop Soule and, perhaps, 
twenty preachers, were sitting in tlie stand behind; and 
while they were filled with astonishment, their souls 
were kindled into flames of joy. After the extraordinary 
impulse had a little subsided, Between-tlie-logs commen- 
ced talking to the Bible, which lay on the stand before 
him. He turned it over, while the great drops of tears 
fell from his eyes upon it. At last he took it up and laid 
it on his breast, and clasped botli his arms around it, and 
lifting up his eyes towards heaven, he exclaimed, " Du- 
ramaya! duramaya! Homendeziie I (Halleluiah! hallelu- 



363 HISTORY OF THE 

iah to the Gfeat Spirit !) Dezamah ! dezamali, Jesus I" 
lie then turned to Bisliop Soule, and handing the Bible 
to liim said, "Here, take this good word of God, and 
give it to your preachers, whom God has sent, and tell 
them to go quickly, and carry it to all nations, for God 
hath sent you." 

I have oftea heard this great unlettered man of the 
woods, in his most eloquent strains of heavenly love, but 
never before saw him so overwhelmed with the love and 
power of God. Nor did I ever witness such effects on 
an audience. Many who were present will read this 
very faint description of the scene, but will have to say 
that the half has not been told. 

Good was done this day by the Holy Spirit, and thous- 
ands were satisfied that this man had been converted to 
God ; for no man could speak and act as he did, without 
supernatural aid. This meeting waked up in many the 
missionary spirit and zeal for the conversion of tlie 
world, and for sending the Gospel to every creature. 
On this and other occasions, I had a clear demonstration 
of the different effects produced by hearing and seeing. 
Many had heard of the conversion of this savage race, 
but doubted the possibility of the untutored Indian being 
made the subject of God's converting grace; but now, 
like Thomas, they saw and believed, and wondered at 
the mighty power and grace of God. 

We attended another camp meeting in Severn circuit, 
not far from Baltimore. Here both our Indian chiefs 
«poke with great advantage to the missionary cause ; and 
many were this day awakened to the great and important 
work of sending the Gospel to all the world. Brother 
B. Waugh made a powerful appeal to thousands in be- 
half of the poor Indians and the millions of the human 



WYAXDOTT JIISSION* 361 

race who were perishing for the bread of Hfe. But these 
transient convictions dying aw^ay, how soon do we fall 
into a sleep, and dream of the world — its riches, its hon- 
ors, its pleasures ? But death will soon knock at our 
doors, and say, " Give an account of thy stewardship, 
for thou niayest be no longer steward**' Then it will be 
too late, and we shall say in despair, •* The harvest is 
past, the summer is ended, and we are not saved." 

I will here entertain the reader with an address which 
I heard on a certain occasion, (in a love feast, in De- 
cember, 1837.) A good, simple-hearted German arose 
in the love feast^ and, after a brief introduction, said, 
** I am very bad man. I have vowed to the Lord, but 
I have not paid my vows. When I did read de' counts 
of de missions, I did bromish mine Got I vould give 
'im den thallers a year for dem missions; but I did 
not do it. Den de Lord did take from me eight hunder 
thallers ; and I went to de glass meetin', and de breacher 
did aks me, * Vot is de matter?' and I did say, *I am a 
bad man. I did bromish de Lord den thallers a year for 
de missions, and I did not do it. And now dare is my 
pocket-book — dake it out, for I am 'fraid I vill not pay 
mine vows.' Every year since, I has paid de Lord de 
den thallers ; and he has given me back mine money, 
and more too, and he has, last night, conwerted my two 
childer." 

Hov/ much is lost by covetousness, and by not laying 
up in the Lord's treasury ! It is in that bank only that 
deposits are perfectly safe, *' Where neither moth nor 
rust doth corrupt, and where thieves do not break through 
nor steal." 

From this meeting we returned to Baltimore, and in a 

few days took leave of our friends in that city, and in 

31 



362 HISTORY OF THE 

company with the venerable Bishop M'Kcndree, we vis- 
ited Washington City. Here we were met by the Hon. 
Judge M'Lean and others, and took lodgings at the 
Judge's, by arrangement and previous invitation. We 
spent a few days in the city, and visited Alexandria, and 
from thence set out for the west. 

The hope of soon reaching home gave us a cheerfulness 
we had not felt for sometime. Bishop Soule and brother 
Durbin accompanied us, as they were bound westward, 
so that we had a very pleasant trip ; and after an absence 
of nearly three months, we all arrived safe at home. 

It was very obvious that the health of Between-the- 
logs was declining fast, from a consumption that had been 
progressing for sometime. Although he was scarcely 
able to attend meeting, yet he did so until a short time 
before his death, which occurred on the 1st day of Jan- 
uary, 1827. 

On our arrival at home, our brethren gave an account 
of their journey, and of the great things they had seen 
and heard of religion ; what a great number of good peo- 
ple they had seen; and how much they were engaged 
to send the Gospel into all the world. They exhorted 
their people to feel the same spirit, and to hold fast their 
Christian profession, without wavering, to the end, that 
they might at last be brought to meet their brothers and 
sisters in heaven above. 

That our visit was attended with good to the mission- 
ai-y cause, will be seen by the following extract of a let- 
t3r from an association of ladies in Philadelphia : 

^'■Philadelphia, September '^(S, 1826. 
"Rev. Mr. Finley: Sir — Immediately after you left 
this city, a society of young ladies was formed for the 



WYANDOTT MISSION. 3G3 

purpose of assisting to clothe the children of the mission 
school under your superintendence. On me devolves the 
pleasure of announcing to you, that they have so far suc- 
ceeded in tlieir exertions as to be able to send a box of 
goods. We have endeavored to select such articles as 
we thouorht would be most useful durinsf the winter 
season. 

*'The following is an inventory of the articles contain- 
ed in a box which we have consigned to the care of Mr. 
Hall, of New York, to be forwarded to you immediately: 

*' Sixty-one and three-fourth yards cassinet, one hun- 
dred yards scarlet flannel, thirty-five yards linsey, eighty- 
one yards unbleached domestic muslin, sixty-one and a 
fourth white muslin, fifty-eight colored cotton handker- 
chiefs, thirty-two pair woolen stockings, forty-two pair 
of boots and shoes, fifty-three New Testaments, (a dona- 
tion from the Bible Society of Philadelphia,) thirty-eight 
and a fourth yards of cotton check, -fifty-six and three- 
fourth yards of domestic gingham, forty-one yards twill- 
ed domestic stripe, two pounds of yarn, one and three- 
fourth pounds of thread, (red and blue,) thread, binding, 
tapes, pins, sewing cotton, buttons, scissors, sewing and 
knitting needles, thimbles, combs, eight boy's waistcoats; 
and three pair of striped blankets. 

"The books with ' Wyaudott mission,' and Jolin and 
Sarah Gilder's names in them, were sent to Mr. Mer- 
win's, after Mr. Finley had left the city. They were 
sent to us with a request that we should forward them 
with the goods. 

"A bundle for Mr. and Mrs. Finley, and Mr. and Mrs. 
Brooke; a small parcel for Mononcue, Between-tho-logs, 
and Mr. Brown, and their wives. 

*' Ours is an infant society, which received its first 



364 HISTORY OF THS 

impulse from your visit to our city, accompanied by our 
Wyandott brethren. It is now about six weeks since it 
was first organized ; and we feel that the blessing of HeaV' 
en, thus far, has accompanied our labors. 

*' The separate parcels, which we have taken the liber* 
ty of sending, we hope will be accepted as a small token 
of our respect and remembrance. 

•' We should be gratified to hear frora you when the 
goods are received, as our anxiety will be great until 
we are informed of their safe arrival. We should also 
be glad to know Avhat article's are most needed, as we 
hope to be able to send something aiinually. 

" I remain yours respectfully, in behalf of the Mana- 
gers, Saisah B» Sargknt, Sec'y. 

^^Rev, James B. Finley^^^'^ 

Nothing can give the missjomary more pleasure, amidst 
the sufferings and privations of his life, than to be sus- 
tained by the virtuous ; and especially to see the young 
and rising generation employed in promoting the inter- 
ests of Christ's kingdom among men. How much bet- 
ter this, and how much more promising for the next 
generation, than to see them spending their precious 
time in the morning of life, in attending theaters, balls^ 
and other fashionable ami(i;semcR;ts and diversions of the 
cities^ which 

" Widen and strew with iloweis the way 
Down to eternal ruin." 

We found that during otur absence on this jouniey, the 
work had still progressed, under the watcliftil care and 
faithful labors of the Rev. J. C. Brooke and wife. The 
mission school was in the full tide ol" successfu,}. opeyatiou^ 



WYAXDOTT MISSION. 365 

How far this mission had succeeded in brinsfinsf this 
nation of Indians under the influence of Christianity and 
civilization, will appear by tlie following extract from 
the Report of Judge Leib to the Secretary of War, made 
in 1826. The Judge was the government agent to visit 
all the Indian mission schools to which the government 
had made appropriations of money to aid the work: 

*' On Tuesday, the 10th of November last, I left De- 
troit for Upper Sandusky, where I arrived on the 12th, 
and found this establishment in the most flourishino- state. 
All was harmony, order, and regularity, under the super- 
intending care of the Rev. Mr. Finley. Too much praise 
cannot be bestowed on this gentleman. His great good 
eenscj his unaffected zeal in the reformation of the Indi- 
ans, his gracious manners, and conciliating disposition, 
fit him, in a peculiar manner, for the accomplishment of 
his purpose ; and the fruits of his labors are everywhere 
visible : they are to be found in every Indian and Indian 
habitation. By Indian habitation here is meant a good 
comfortable dwelling, built in the modern country style, 
with neat and well finished apartments, and furnished 
with chairs, tables, bedsteads, and beds, equal, at leasts 
in all respects, to the generality of whites around them. 
The Wyandotts are a fine race, and I consider their civ- 
ilization accomplished, and little short in their general 
improvement to an equal number of whites in our fron- 
tier settlements. They are charmingly situated in a most 
fruitful country. They hunt more for sport than subsis- 
tence, for cattle seem to abound among them, and their 
good condition gives assurance of the fertility of their 
soil and the rich herbage which it produces; for the 

land is everywhere covered with the richest blue glass. 

31* 



S66 HISTORY OF r/riL'" 

They mostly dress like their white neighbors, and seern 
as contented and happy as any other portion of people I 
ever saw. A stranger would believe he was passing 
through a M^hite population, if the inhabitants were not 
seen ; for beside the neatness of their houses, with chim- 
neys and glazed windows, you see horses, cows, sheep^ 
and hogs, grazing everywhere, and wagons, harness, 
plows, and other implements of husbandry, in their 
proper places* In short, they are the only Indians with- 
in the circle of my visits, whom I consider as entirely 
reclaimed, and whom I should consider it a cruelty to 
attempt to remove. They ought to be cherished and 
preserved as the model of a colony, should any be plant- 
ed and nurtured in remote places from our frontier settle- 
ments. They are so far advanced, in my opinion, as to 
be beyond the reach of deterioration. The whole settle- 
ment may now be looked upon as a schooL Two acres 
of the missionary farm have been cleared and inclosed 
since last year, and sown with timothy seed, and about 
eighteen acres cleared which were before inclosed and 
sown with wheat. There is? but one male teacher, who' 
instructs the children in spelling, reading, writing, arith- 
metic, ami grammar. There are seventy children from 
four to twenty years of age — thirty-four boys and thirty- 
six girls. The wife of the school-master assists her hus- 
band, and instructs the girls in knitting, spinning, &c. 
The children are contented and happy. There are two- 
men regularly hired, who work on the farm under the 
direction of the Rev. Mr. James Gilruth, who appears ta 
be an able and experienced husbandman. The boys as- 
sist in the farming operations. A good and handsome 
stone meeting house, forty feet in length by thirty in 
breadth, has been ere<?ted since last year. It is hand- 



WYANDOTT MISSION. 3G7 

somely and neatly finished inside. There are of tho 
Wyandotts two hundred and sixty who have beconic 
members of the Church. They are divided into ten 
ck\sses, in which there are thirteen leaders, live exhort- 
ers, and five stewards. Some of the largest boys belong- 
ing to the school are about learning trades. Forty-three 
acres of ground have been sown in corn, ten laid down 
in grass, and three appropriated for a garden, since my 
last visit. The farm is well supplied with horses, oxen, 
cows, and swine, and all the necessary farming utensils. 
I cannot forbear mentioning a plan adopted by this tribe, 
under the auspices of the superintendent, which promises 
the most salutary effects. A considerable store has been 
fitted up on their reserve, and furnished v/itli every spe- 
cies of goods suited to their wants, and purchased with 
their annuities. An account is opened with each indi- 
vidual who deals thereat, and a very small profit required. 
Mr. William Walker, a quadroon, one of the tribe, a 
trust-worthy man, and well qualified by his habits and 
education to conduct the business, is their agent. The 
benefits resulting from this establishment are obvious. 
The Indians can at home procure every necessary article 
at a cheap rate, and avoid not only every temptation 
which assails him when he goes abroad, but also great 
imposition. What he has to sell is here purchased at a 
fair price. The profits of the store are appropriated to 
the general benefit. This plan, it seems to me, promises 
many advantages. The merchandise with which this 
store is furnished, was bought in New York, on good 
terms." 



3G8 HISTORY OP THE 



CHAPTER XVI. 

Conference year conimoncinjr in 1826 — Rev. James Gilruth ap* 
pointed missionary to the Wyandotts — Death of Between-the-logs — 
Bishop M'Kendree's last visit to the mission' — Rev. John P. Fin- 
ley — The Bishop's pastoral care of the mission — Holds a council 
with the chiefs — His address to them— Their reply — Notes of this 
council, taken by the Bishop — His notice of some of their peculiar 
customs — Scionta, formerly high priest of the heathen party — His 
conversion noticed— The Bishop's valedictary — AlTectiug parting 
scene — The Bishop, the author, and others, set out for Urbana — 
Indian provision for the journey — Incidents on the way — Reflec- 
tions concerning the Bishop's plainness and humility — Indian " cold 
coffee" — Arrival at Urbana— Bishop's letter to Editors of the Meth- 
^ist Magazine — Slander against the aifthor investigated and rcftr- 
tcd — Certificate of the chiefe in his fovor — Young Ladies' Wyars- 
dott Missionary Society of Philadelphia — Letters from samo. 

At the conferenc-e held at Hillsborough^ October 4th', 
1826, the health of the author was such, that it was 
deemed inexpedient for him to be returned again as mis- 
sionary ; and the Rev. James Gilrwth was appointed to 
take charge of the Wyandott mission, whilst I remained 
as superintendent. 

This year the mission sustained incalculable loss in the 
death of that distinguished and useful chief, Between-the^ 
logs. A letter from Upper Sandusky, dated December 
22d, 1826, gives the following information respecting his 
illness and approaching death : 

" Before this reaches you, I have no doubt we shall 
iose our excellent chief, brother Between-the-logs. He 
will, in all human probability, have bid farewell to the 
shores of mortality, and will have gone to enjoy that rest 
which remains for the people of God. He is now lying 
very low with that merciless destroyer, the consuimption ; 



WYANDOTT MISSION. 369 

and his recovery is entirely hopeless. We liiiTc no 
doubt our brother's end will be triumphant." 

The mournful event of his death, which occurred on 
the lirst of January, 1827, is announced in the follow ing 
extract of a letter from the Rev. James Gilruth, to a iren- 
tleman in Philadelphia, dated Upper Sandusky, January 
20th, 1827: 

""When I commenced this letter, I had no thouj^hl of 
saying any thing with respect to the mission ; but believ- 
ing that you, as a friend of Zion, would take pleasure in 
every thing that relates to the advancement of the Re- 
deemer's kingdom, I shall give you a succinct account of 
the work of the Lord, and the state of things. Our 
meetings are large: the trickling tear, and cxpreesive 
gesture, often bespeak a heart under the influence of di- 
vine grace. Four have joined society since I came to 
the mission. 

" Brother Between-the-loffs is jjone to rest. He died 
in the Lord, on the 1st day of January, 1827; but as 
brother Finley intends writing for the Methodist Mat^a-* 
zine an account of the life and death of tliis cit'cllcn^ 
chief, I shall not enter into particulars. 

"Our school is, perhaps, larger at this time thr.n it }ia5> 
ever been. Our children are, at present, very healthy 
in general, though about a month ago they were much 
afflicted M'ith colds, of which, together with worms, one 
(Richard Whatcoat) died. 

" There is some reason to believe that the Lord has a 
people even among these children. At a prayer meeting, 
sometime ago, there was evidence of several being con- 
verted, and others deeply affected. In short, it was a 



370 HISTORY OF THE 

season of heavenly joy to our souls. The children have 
regular prayer meetings on Wednesday and Sunday even- 
ings. Sabbath mornings are devoted to reciting cate- 
chism, in which there is much emulation and correctness. 
In line, I am happy to state, that at present, things move 
well. Among our greatest troubles is the want of house 
room and bedding, our houses being too small and uncom- 
fortable ; but notwithstanding, we are not discouraged. 
" We hope that the friends of Zion will remember us, 
that the God of all grace may be with us. I beg an in- 
terest in all your prayers." 

In June, this year, (1827,) Bishop M'Kendrce made 
his last vi!,it to the Wyandotts. Perhaps no man ever 
took a deeper interest in Indian missions, or the welfare 
of the Indians, than Bishop M'Kendree. He was the 
first person I ever heard suggest a Methodist mission 
among them. In the summer of 1817, at a camp meet- 
ing held in Jefferson county, Ohio, he made an engage- 
ment with my brother, the Rev. John P. Finley, to go 
to the Wyandott nation as a missionary and school 
teacher. But the uncertain possession of their lands, 
and their unsettled condition, prevented this contemplated 
plan from being put into operation at that time; and bo- 
fore the circumstances of the Indians would seem to jus- 
tify the commencement of a school, my brother was era- 
ployed at Augusta College. 

From the commmencement of a regular mission at 
Upper Sandusky, the Bishop not only used all his in- 
fluence to sustain and encourage it, but with his pres- 
ence and advice, afforded the mission great help. The 
establislnnent and the Indians, looked up to him as the 
Mi^-wah-na-zes-iot-^see, (the head preacher, or father 



WYANDOTT MISSION. 371 

of U6 all.) He visited the mission three times in per- 
son, examined all our plans of operation, as well as 
the progress of the children in learning to read, write, 
&:c., and their advancement in the arts of husbandry and 
housewifery. He set the example of industry, and gave 
them many interesting lectures. He visited from house 
to house, and ate at their tables, conversed freely on all 
subjects that pertained to their spiritual and temporal 
welfare, and gave such advice as his best judgment dic- 
tated. The whole nation venerated and loved him, and 
when he made a visit, it was a time of rejoicing with 
us all. The last visit he made was a most interesting 
one, and especially the council he spoke of in his letter, 
with twenty of the chiefs and principal men. 

This council was held near the house of An-daiv-yaw- 
way, (or Peacock,) under the shade of some wild cherry 
trees. When all were assembled, the Bishop, and the 
wdiole assembly with him, bowed before the throne of 
grace, and he offered up prayers to God for the mission, 
school, nation, and for the universal spread of Christian 
principles, until all the world should embrace the Gospel 
of Christ and the blessings of civilization, and for God's 
blessing on the deliberations of the council. 

After prayer, he addressed them in the following man- 
ner: — "Dear brothers, God, in whose hands are all our 
lives, and all our blessings, has brought us together this 
day, in health and peace ; and it has been with some pain 
and affliction that I have got here, to see and speak to you 
once more. I am getting old. My head is wdiite, and 
my limbs are stiff. I cannot walk or ride, as I once 
could. I am drawing nigh to my grave. But although 
my body is old and almost worn out, yet my soul feels 
as young as ever, and I still feel as if I wanted to travel 



372 HISTORY OF THE 

to the emh of the earth, to preach Jesus as the Savior of 
all men. 1 have called you together at this time, to hear 
from you what your enjoyments are, and to know how 
your school and societies prosper; what your national 
concerns are, and whether you could suggest any thing 
that would be of advantage. I also wish some account 
of your history, customs, or manners." 

After some deliberation, one of the chiefs arose and 
stated that, so far as he was a!)le to judge, the Church 
was doing well ; that all who had families, kept up prayer 
night and morning; and it was now delightful to hear, 
instead of the drunkard's soni^ and veil, the sound of 
the Indian flute, and the beat of the turtle shell, rolling 
from every house, almost down the plains of the San- 
dusky* Instead of the yell of the murderer, flying, af- 
ter having given the fatal stab or blow with his knife or 
tomahawk, to some one of the nation, and the cries of 
his weeping wife and children, peace now covers every 
wigwam and house, and the songs of the pious, and the 
prayers of the father and mother are rising up to the 
Great Spirit. "0 father," said he, *'this makes our 
hearts rejoice greatly. Our children now join with us 
in these exercises; and when they come home from 
school, they sing of Jesus, and talk of Jesus, and tell us 
they are happy. This makes the tears flow from our 
eyes, and our poor hearts are made glad. We often 
thank God and his good people, for sending this blessed 
Gospel to us, teaching us and our children the way to be 
happy. Our class meetings are well attended; and when 
we meet together, if there are some of us dull and heavy, 
there are always some who are not; and when they 
speak, those that are dull soon catch the flame, and be- 
fore our meetings are over, we are all made strong again 



WYANDOTT MISSION. 373 

in the love of God. This meeting is very good for us, 
for it keeps us up, and brings us nigh together. Here 
we renew our acquaintance every week, and feel like 
helping one another on the way to the good world above. 
Our leaders are faithful in their work : they are always 
first, and at the time, and inquire into our state. If any 
one should stumble and fall, they are first to help to lift 
them up. Father, we are a weak people, and are just 
like children beginning to walk, and sometimes we stum- 
ble out of the way, and sometimes fall down. But our 
ministers and leaders watch over us ^ and if any one falls 
and gets discouraged, and thinks he must give out, then 
they run and help him, so tliat we are well taken care of. 
Our prayer meetings are good, and well attended ; the 
Gospel is preached to us, so that Ave have meat for the 
weak, and meat for the strong. Religion has done much 
for us in another way. It has made us more industri- 
ous. In old times our women had to do all the work: 
raise our corn, cut our wood, and carry it; dress our 
skins, make and mend our moccasons and leggins ; cook 
our victuals, and wash our clothes. The men did noth- 
ing but hunt and drink, and feast and dance. But now 
men have seen it was their duty not to make pack-horses 
of their wives and children, but to work themselves. So 
you see, father, since you first came among us, how our 
houses have changed. Instead of the wigwam, we have 
hewed log houses, shingled roofs, and good brick chim- 
neys. We have beds to sleep on at night, and chairs to 
sit down on, and tables at which to eat ; and these are 
kept clean by our wives. They now work in the house, 
and we work out in the field. Now religion has done all 
this for us ; and as it is a clean thing, and a working 

thing, it makes all clean where it comes, and sets all to 

32 



374 HISTORY OF THE 

work right. Before it came among us, we were a lazy 
and dirty people. You see our fields are made large, 
and well fenced with good rails, instead of brush. We 
have horses, and oxen, and plows, to work them with, 
instead of our squaws and their hoes. You see that our 
plains have much increased in stock, which we used 
to starve to death in winter; but now we cut and make 
hay for our cattle, and we have a great increase. We 
are a happier people now than we ever were ; and we 
think we are a much better people now than we ever 
were." [Here the speaker was reminded by the rest of 
another topic, which he was likely to forget, and he con- 
tinued.] " There is another thing we were accustomed 
to do in our dark state. We used to change our wives 
whenever we chose so to do ; sometimes for the slight- 
est offense, and often to gratify our evil passions. Some 
men and women changed their wives and husbands often- 
er than they did their dirty clothes. This we did ignor- 
antly, for then we did not know it was any harm. But 
it was a great evil, and brought great distress sometimes 
on our women and children, and often great quarrels 
among men. We now see plainly that those who ran 
about so, and were not contented with any one but for a 
few weeks or days, never raised any children. They 
always died when they were young. Now this practice 
is almost entirely done away with, and our people get 
lawfully married, and live happy. We now see why 
God gave man this good law of marriage. But there is 
another thing which speaks for itself, and that is : before 
God sent us these ministers and the Gospel, we were a 
nation of drunkards — both men and women, and children, 
with but few exceptions. This was the worst of all our 
sins; for as soon as whisky and rum got into us, it 



WYANDOTT MISSION. 375 

brought murder into our hearts; and when drunk, we 
were all out of our senses. Sometimes we killed our 
wives, children, and friends. It made us poor, starved 
our M'ives and children, made us beggars and thieves, 
and brought the worst of evils upon us. JMany of our 
people, by running their horses while drunk, have been 
thrown off and killed. Many others have been frozen 
to death when drunk. Some have fallen into the fire, 
and were burned to death. "We call this fire water the 
destroyer of our nation. Yet the whites brought it in 
barrels all around us : almost in every house, and gave it 
until we got a taste ; then there was no stop until all we 
had Avas taken from us. 

*' Now, brother, we are much indebted to brother Fin- 
ley for the victory we have obtained over this dreadful 
enemy. He lifted up his warning voice, and showed us 
this great evil. He did not go behind the trader's back, 
but to his face told him and us of this great sin. The 
traders and the drinking Indians hated him, and tried 
every way to put him down. They strove too to turn 
us against him. Yet he never minded, but kept at us, 
day and night, to leave it off, and we could not withstand 
his words. They were good and strong words. Many 
of our chiefs joined in with him; and they all took fast 
hold of this evil, and cast it out. The traders used to 
send for some of our drinking Indians, and give it to 
them until they would get drunk, and then send them to 
quarrel with the rest. At last, brother Finley proposed 
that we should have a store of our own for the nation ; 
and he showed us that it would be much better for us. 
Our goods would not cost us half so much as they did 
now, and then we could always get a fair price for our 
own fur and skins ; then our people would not be ex- 



376 HISTORY OF THE 

posed to this great evil, and to the impositions of the 
traders. He proposed that we should set apart a portion 
of our annuities for this purpose, and that the store should 
be the common stock of the nation, and the profits should 
be equally divided. After much deliberation, we thought 
it would be a good plan, and Ave agreed to it; and when 
brother Finley and the chiefs went to the great city, tho 
arrangements and the oversight of this store was com- 
mitted to him -and the agent, and one of our young men,, 
William Walker, who was eminently qualified to take^ 
the charge of it. We have found this to be one of the 
best things for us ; so that we are now supplied with our 
goods at half what they used to cost us. Now this great 
temptation is somewhat removed from us, so that there 
is now not more than fifteen persons, or thereabout, in 
our nation, that will drink at all. From a nation of 
(trunkards, wc have become a sober people.''^ 

I have before me notes taken at this council, in Bishop 
M'Kendree's. hand writing, respecting some of the tradi- 
tions of this people, from which I extract the following :. 

♦'The Wyandott nation is divided into ten tribes.. 
Formerly, these tribes were very numerous. Each tribe^^- 
had its head chief, or ruler, who possessed high authorir- 
ty, and lived in the confidence of his tribe. There is a 
tradition among them, that there were originally twelve 
tribes ; but two of them are said to be- lost, and they have 
no remaining account of them. The tribes are now very 
much reduced; and two of them are nearly extinct, be- 
ing so few in number that they have no chief. There- 
are, therefore, now but eight tribe chief a to this nation, 
seven of whom were present at this comicil, and all pro- 
fessors of religion. The other tliirteen were principal. 



WYANDOTT MISSION. 377 

men of the nation. Their tribe law is kept up by the 
mother's side. All her children belong to her tribe ; and 
the reason assigned for this is, that if it was kept up by 
the man's side, there would often be confusion and de- 
ception, so that the thing could not finally be setded. 
But now there can be no dispute in settling the matter 
respecting the members of the different tribes. Of the 
origin of this custom, they have not the most distant 
knowledge, but suppose it was so from the beginning, 
and that the Great Spirit directed it to be so. There is 
no crime or offense that can be committed among them, 
that is so heinous, and so much reprobated, as the viola- 
tion of this law : that men and women of the same tribe 
shall not marry among one another, or have any sexual 
intercourse ; and for its violation they have sometimes 
been put to death." 

Among the chiefs present, the Bishop notes the War- 
pole, (or Secretary of War.) This man continued long 
in opposition to Christianity, but at length yielded to be 
saved by grace. When the late chief, Deunquot, died, 
his office was to be filled by the Warpole, until another 
one was chosen or set up. On this occasion, there was 
great anxiety manifested by the heathen party to have 
one chosen to fill Deunquot's place, who should hold the 
same heathen principles. Hence his tribe met, and set 
up his nephew, Sa-ra-has — a fine young man, but not 
religious. The rest of the tribes paid no attention to 
this selection, for it was not their prerogative to nominate 
the successor. It belonged to the Bear, the Deer, and 
the Big Turtle tribes to nominate, but all voted in the 
election. The principal part of the chiefs and head men 

of the nation, now wanted to change their old Indian 

32* 



378 HISTORY OF rtm- 

custom of being obliged to take tbeir head cbief out of 
the royal tribe, and, therefore, delayed their nomination, 
and let the Warpole act as head chief. After counseling, 
they agreed to have the head chief and eight counselors 
ehosen by election, every year, on Nev/ Years day. 
Thus they have changed their form of government, and 
the mode of choosing their governors. Their first head 
chief elected act^ording to the new plan, was the Warpole. 
This man was v<rise in counsel; and, after he joined the 
Church, was a faithful Christian, humbly walking in the 
■ways of piety. He was appointed a leader and an ex- 
horter in the Church, and was chosen as a deputy to at- 
tend the annual conference once or twice. 

The Bishop, in his notes, makes mention- of another 
person of distinction, who' was present at the council—- 
Scionta. He was the high priest of tlie heathen party, 
and used to keep regular meetings on the Sabbath, and 
expound the Indian religion, and exhort them to faithful- 
ness in their worship of the Great Spirit. This man 
was present at the first quarterly meeting held in the 
new stone chapel built for the nation, and was then 
awakened, and fell to the floor under the power of God, 
and cried for mercy,, and found it. He has, ever since, 
been an ornamgnt .to .his profession. 

In this interview the chiefs spoke of the schools with 
great modesty, saying that we were the best judges of 
their utility — that we could see and judge for ourselves,. 
but that they calculated to derive great benefit from 
them. 

The Bishop then arose, and gave them his valedic- 
tory, telling them that they should see his face no more, 
and that he wished these, his last words, to sink deep 
into their hearts, so that they might never let go tlieiK 



WYANDOTT MI3SIG:T. 379' 

present religion and its enjoyments. "You see and ac- 
knowledge," said he, " that it has done great good for 
you and your children. It has driven away your dark- 
ness, and opened up your minds to God your Father, 
shining on you through Jesus Christ your Savior, and 
you can thus read your title to heaven. This glorious 
hope swells your bosoms with peace and heavenly joy. 
The Holy Spirit bears witness with your hearts that you 
are born of God ; and if you hold fast, I shall meet you 
in that happy world, never to part more. Let the chiefs 
and leaders keep up a faithful watch over the Church 
and nation; and exert yourselves, like good men, to put 
a stop to all vice. Keep your children at school, and set 
a good example before them, and they Avill grov/ up to 
be good men and women, and bless your nation when 
you are gone. If you should see any thing wrong, you 
can correct it, by writing to one of the Bishops, or by 
attending one of the annual conferences of the preachers, 
and making it known to them. They all love you and 
your nation. Be industrious. Treat your wives with 
great tenderness and kindness, God gave them to you 
for your comfort and help ; and if your property should 
increase, do not set your hearts upon it. Live in peace, 
and the God of peace shall preserve you unto eternal 
life." 

We then again addressed the throne of grace. All 
were much affected at this solemn parting season. After 
prayer, every man went forward, shook hands with thia 
blessed servant of God, asked an interest in his prayers, 
and promised to meet him in heaven. The Bishop then 
lifted up his hands to heaven, the tears flowing from his 
eyes, and pronounced his last benediction.. It is beyond 



380 HISTORY OF THE 

the power of my pen to give an adequate description of 
tliis scene. 

When we left the mission house, on this occasion, an 
Indian sister brought me two small bags of provisions, 
for our sustenance through the wilderness, until we 
should reach the settlement on the waters of Mad river. 
One was filled with parched corn, pounded into meal and 
sifted, then mixed with sugar; and the other contained 
dried venison, pounded fine in a mortar, and also mixed 
with sugar. These I put into my saddle-bags ; and when 
we had journeyed eighteen or twenty miles, to the cross- 
ing of the Scioto river, we stopped to rest; and our ven- 
erable Bishop, being much fatigued, spread his sheep 
skin down at the root of a tree, on which he lay down 
to rest. Dr. Soule and myself went in que&t of spring 
water, and soon found some. Here I introduced my bag 
of parched corn meal, and poured some into a tin cup, 
stirred it with a stick, and drank it off. The Doctor 
asked me what it was, as I was smacking my lip&, 
after the delicious draught. I told him I was taking a 
cup of cold coffee, and asked him if he would have one. 
After telling him what it was, he followed my example, 
and said it was fine. I then mixed one for Bishop 
M'Kendree; and when we returned, found this great 
and good man of God, now old and worn out with the 
toils of life, sleeping sweetly at the root of a beech tree. 

How very different the condition and appearance of 
this itinerant, apostolic Bishop, from those mitered heads, 
who enjoy all the luxuries of life, and lord it over God's 
heritage ! His pillow was the root of a tree, his bed the 
sheep skin on which he rode, his curtains the friendly 
boughs of the spreading beech, heaven his canopy, his 
coffee water, corn meal, and sugar, and his meat dried and 



WYANSOTT MISSION'. 381 

pounded venison. "When he awoke, I asked him if he 
would take a cup of our missionary coffee. After telling 
him what it was composed of, he took it, and, with the 
rest of us, thought it excellent and refreshing. I then 
produced our other bag, of venison and sugar. We all 
sat down together on the ground, and partook of a good 
meal, which very much refreshed us. Then the Bishop 
returned thanks to Almighty God, for spreading sucli a 
table for us in the wilderness. 

We then caught our horses, that were feeding on grasri 
and brush, and went on our way rejoicing. The old 
gentleman often had a cup of this coffee, on our journey, 
and said it agreed well with his dyspeptic condition. Ho 
and the Doctor philosophized on its medicinal, as well a3 
its nutritive properties. This is the kind of provisions 
the Indian mostly carries when he is on a long journey,, 
and on a war expedition. 

WHien we arrived at Urbana, we were safely housed 
at the dwelling of our beloved friend. Judge Reynolds. 
At dinner, the Bishop asked me to prepare a glass of our 
cold coffee, which he exhibited as a curiosity, and of 
which all at the table tasted. The general conclusion 
was, that it w^as excellent. 

While at Urbana, the Bishop addressed a letter to the 
editors of the Methodist Magazine, an extract of whicli 
was published in the Christian Advocate and Journal, of 
July 20, 1827, and is as follows: 

'' Urbana, 0., June 10, 1827. 

"Yours of May 31st was received while we wore at 

Sandusky. Your account of the Sunday school and tract 

affairs is gratifying. I recommend all our societies of 

tliis description, to unite in our general union,, and en- 



383 HISTORY OF THE 

courage the introduction of all such societies everywhere, 
but am sorry to find so little life in this part of our mis- 
sionary work. 

"We reached New Lancaster, in this state, with a 
foundered horse. To continue our journey with him 
was improper. I could not obtain one to answer our 
purpose, either by purchase or for hire, at that place. 
My mind was set upon visiting the mission, unless prov- 
identially prevented, which could not be determined with- 
out resortinof to the last means. Nor was I willinor to 
disappoint the expectations of those who were looking 
for me. Therefore, on the 4th inst., I left the foundered 
horse and carriage in care of my kind and attentive friend, 
Crist, borrowed a saddle and bridle, took Dr. Joshua 
Soule, Jr., with me, and set out on horseback for San- 
dusky. My infirmities rendered the undertaking doubt- 
ful, but it was necessary to satisfy my own mind. In 
the evening of the same day arrived at Columbus, and 
met brother J. B. Finley, according to previous arrange- 
ment. On Wednesday preached at Idleman's meeting 
house, and on Thursday, the 7th, arrived at Sandusky, 
and found the mission family and school children in good 
health. The next morning, brother Gilruth conducted 
us over the farm. 

"It is supposed they have about one hundred and 
tliirty acres under cultivation, fifty-three of which are in 
corn, twenty-five in wheat, and the balance in oats, flax, 
potatoes, and a variety of useful vegetables for the use of 
the family, all in good order, and promising the husband- 
man an ample reward for his labor. In the afternoon we 
received visits from Capt. Cass, the agent, Mr. Lewis, 
and some of the Indians, and, with the assistance of 
brother Finley, attended to the examination of the schol- 



WYANDOTT MISSION. 383 

ars, both male and female. Many of the children who 
were at school three years ago, have finished their edu- 
cation and retired, and their places are filled by another 
set of younger children, so that there were but few pres- 
ent whom I saw three years ago ; but those who were at 
school then are now considerably advanced, and the 
young scholars are progressing as well as could be ex- 
pected under existing circumstances. The mission has 
labored under some inconveniences this year. In conse- 
quence of a very severe winter they suffered unusually. 
This suggested some improvements, but from want of 
funds, they have not been completed ; however, two 
large stoves have been purchased, and placed in the mis- 
sion house. It is hoped that these, in addition to the 
large fire places, will render them comfortable, and that 
they will still pursue their accustomed course of success. 

"On Saturday morning. Dr. Soule, accompanied by 
Capt. Cass, the agent, whose humane and kind attention 
to the afflicted natives deserves the warmest praise, and 
Mr. Walker, an interpreter, visited an Indian who had 
broken his thigh bone and two of his ribs, and was oth- 
erwise much injured, by being thrown from his horse 
while in a state of intoxication. It has been ascertained, 
that not more than fifteen or sixteen of the Wyandotts 
are addicted to intemperance, and this imfortunate crea- 
ture was of the number. Myself and brother Finley 
visited Capt. Cass and some of the natives at the garri- 
son ; and, upon the return of the Doctor, dined with Mr. 
Lewis, in company with several of the chiefs of the na- 
tion, with whom we had a conversation preparatory to a 
general interview, which was appointed to be held on 
the following Tuesday. 

" On the Sabbath we preached to a large Indian con- 



S84 HISTORY OF THE 

ffregation. Some white people from the gettlements at- 
tended. Brother Finley spoke to great advantage. It 
had a powerful eifect. The Indians, old and young, 
especially the school children, were much afFected, and 
hung around him as their spiritual father and particular 
friend. It was a good meeting, and I hope its beneficial 
effects to that people will neither be forgotten nor lost. 

♦' On Monday, accompanied by brother Finley, Dr. 
Soule and an interpreter, visited six families of the na- 
tives, observed their farms, entered their houses, con- 
versed freely on civil and religious matters, and dined 
with Mononcue, where we conversed with ten or twelve 
of his acquaintances, principal men of the nation, and 
returned to the mission highly gratified with our visit. 
Their improvements are considerable, their houses com- 
fortable, and their manners quite respectable. 

** On Tuesday, the 12th, we had a very interesting and 
profitable interview to ourselves, as also to the nation and 
school, with twenty principal men of the nation. All the 
chiefs of the nation, except one, who still retains his 
heathenish practices, were present. All the natives, who 
were officers of the Church, were present. From these 
we obtained a very pleasing and encouraging account of 
the Church, their moral conduct, the attention of the 
members to the duties of their respective relations as 
members of families and of the Church, from which 
their attainments in vital religion appear to great ad- 
vantage. 

" From this council we obtained an account of the 
Wyandotts, setting forth their heathen state, the intro- 
duction of the Gospel among them, and its influence 
and effects on their civil, religious, and social character. 
They modestly alledged their want of qualification as a 



WYANDOTT MISSION. 385 

reason for saying but little with respect to the school, 
yet spoke of its utility and their future prospects result- 
ing from it, in a very pleasing manner. We had two 
interpreters, and pains were taken to obtain the correct 
ideas of the Indians. This document will be prepared 
and sent to you as soon as possible. 

" For some years, materials have been collecting to 
bring this unfortunate people more fully to public view, 
which, when connected with this official account from 
the Indians, may form outlines for the history of that 
people. 

" On Wednesday we visited ten families, and dined at 
the house of John Hicks, in company with some of the 
chiefs, where we were handsomely entertained. In the 
afternoon took leave of the mission family, preached to 
the Indians, and bade them farewell. I have never seen 
more punctuality and faithfulness among preachers and 
leaders, than among these Indians. 

*'0n the 14th we left Sandusky, and on the 15th ar- 
rived here, at least sixty miles. To me this has been 
a very fatiguing and somewhat afflicting journey ; but 
the weather has been favorable, and I have been support- 
ed far beyond my expectation. I am much indebted to 
brother Finley and Dr. Soule, not only for their attention 
to my person, but for the use of their saddles and horses, 
which were far more pleasant than my own. By chang- 
ing at pleasure, and resting frequently, I have been sup- 
ported, and trust no material injury will result from my 
laborious visit to the mission. 

" Yours respectfully, W. M'Kendree." 

In the course of the last year some of my enemies, 

who never slept, tried to arouse the Indian nation against 

33 



386 HISTORY OF THE 

me ; and after I had left for conference, with the chiefs 
Avhom the Church had sent to represent their nation, two 
others followed, with charges against me. These char- 
ges were investigated before Bishop Hedding, by the mis- 
sionary committee, David Young, Jacob Young, and Jas. 
Quinn. They were found to be nothing but some tales 
that had been put into circulation by some fellows of the 
baser sort; and when I was there with the Bishop, the 
council voluntarily made the following communication to 
him, and without my saying a word in reference to the 
subject. I copy it from the Bishop's certificate, which 
lies before me : 

"At the house of our friend, John Hicks, Sandusky, 
June 13th, 1827: Jonathan Pointer, the interpreter, in- 
formed me that Sum-mun-de-wat desired to have an inter- 
view with brother Finley and me. We retired, and Sum- 
mun-de-wat informed us, through the interpreter, that the 
leaders who complained to the conference last fall, against 
brother Finley, had held a counsel on the subject, and 
had sent him to tell us their minds ; and state, as the re- 
sult of their deliberations, that their letter to conference 
was written in a dark hour, after brother Finley was 
gone; that they were influenced to write it, not from 
their own knowledge, but from evil reports. He said 
their minds had been uneasy ever since that letter was 
written. They thought the devil was at the bottom of 
it. They confessed they did wrong in writing the letter, 
and felt guilty for what they had done, asked his pardon, 
and hoped he would forgive them, and relieve their 
minds ; and furthermore requested that I should inform 
the next conference of this communication, in order to 
remove improper impressions from their minds. Sura- 



WYANDOTT MISSION. 387 

mim-de-wat wished to say something for himself on this 
subject, and added, *I put my mark to that paper, not 
from any thing I knew about it, but because others did 
60. I never had any thing against brother Finley. 1 
never saw him do any thing wrong.' He conchided 
with some of the most pathetic expressions of Christian 
friendship. 

" Instead of granting pardon, Finley assured them 
that he had never been offended. He had too much 
confidence in them to believe the thing originated with 
them. The business was concluded in a very affection- 
ate manner. W. M'Kendrke. 

^'Bidgeville, June 25, 1827." 

As I had been most bitterly persecuted, and many re- 
ports put in circulation respecting me — such as, that I 
had taken the chiefs to the eastern cities, and showed 
them for twenty-five cents a sight, and put the money 
into my own pocket; and that afterwards, when I left 
the mission, I had robbed it of valuable property to the 
amount of three wagon loads of goods, and made my 
escape to Kentucky — I now beg leave, for the sake of 
the cause I was engaged in, and to guard my own reputa- 
tion from future defamers, to record here the following 
certificate, given voluntarily by the chiefs of the nation, 
without seeking for it, on my part: 

*' We, the chiefs and leaders of the Wyandott nation, 
have been acquainted with the Rev. James B. Finley for 
seven years — two years as presiding elder, and five years 
as missionary in our nation — and as such, the chiefs 
thought proper to give him a name in the Wyandott 
tongue, which is Rc-waw-wuic-ah ; and we do say, that 



388 HISTORY OF THE 

we, as a nation, have been much benefited by his labors 
as a minister of the Gospel ; and he has done us much 
good, and we do not know that he has done wrong. 

**Mr. Finley's conduct was good, as a minister and 
missionary among us. We, the chiefs and leaders, say 
this from our hearts : that the conduct of our friend, Mr. 
Finley, is that of an honest and good man ; and he has 
done much good for us, and, we think, he cannot be 
guilty of a mean thing. We have all confidence in him. 
** Given under our hands at Upper Sandusky, January 
31st, 1826. Between-the-loos, his Xmark. 

John Hicks, his X mark. 

MoNONcuE, his X mark, 

Rohn-yen-ness, his X mark. 

Little Chief, his X mark. 

Big River, his X mark. 

James Big-tree, his X mark. 

Joseph Williams, his X mark. 

J. Harrihoot, his X mark. 

SuM-MUN-DE-wAT, Ms X mark. 

Sqin-da-tee, his X mark. 
'• Signed in presence of Isaac Walker> United 
States Interpreter." 

I think it due to the Young Ladies* Wyandott Mis- 
sionary Society of Philadelphia, to record their laud- 
able zeal for the promotion of the cause of God among 
these people. This will abundantly appear from the fol- 
lowing letters addressed to me by that society : 

''Philadelphia, Migiist 17, 1827. 
*•! have the pleasure to address Mr. Finley on behalf 
of the * Young Ladies' Wyandott Missionary Society.' 



WYANDOTT MISSION. 389 

In a former letter, we requested to be informed what de- 
scription of goods were most needed, that we might 
make our purchases accordingly. The object of my 
writing, at present, is to reiterate this request. I pre- 
ferred making our communication to Mr. Finley, as we 
consider him the father of the nation, and the one most 
deeply interested in their concerns. We wish to know 
the wants of the children for the ensuing winter. Mr. 
Finley would oblige us by writing immediately, as, by 
that time, our moneys will be collected, and we can send 
the goods, that some, at least, may be converted into 
comfortable clothing ere the winter season commences. 
We feel deeply interested in the situation of our 'red 
brethren;' and to contribute, in the smallest degree, to 
their comfort, is a source of unfeigned pleasure to us. 
Their claims on us seemed to be brought nearer to our 
hearts by the visit of the chiefs with Mr. Finley, last 
year, than by the most eloquent appeals, unaccompanied 
by their presence. One of them has since entered into 
rest, and now an ' angel's wing,' a seraph's tongue are 
his, to soar through all the host of heaven, and to ascribe, 
' Blessing, and honor, and glory, and power, to Him that 
sitteth upon the throne, and to the Lamb for ever.' 

"If Mr. Finley could spare the time, it would gratify 
us to have some account of the present situation of the 
mission and school. Many of our subscribers are entire- 
ly ignorant of the missionary exertions at Sandusky, ex- 
cept such accounts as we were able to give them ; and it 
would add greatly to the success of our exertions, if we 
could give them some information on the subject from 
Mr. Finley. H. B. Comegys, Preset. 

S. B. Sargent, Sec'y, 

'■'Rev. James B, Finley.'''' 

33* 



390 HISTORY OP nm 

''Philadelphia, October 2^^ 1827, 

" We had the pleasure to receive your very mteresting 
eommunication, dated September 11th; and the mforma- 
tion contained in it, respecting the mission, has increased 
those feelings of zeal and interest with which our hearts 
have long been burningr We feel ourselves honored in 
being enabled, in some small degree, to contribute to the 
comfort of so interesting a portion of the Lord's vineyard. 
But it is a soorce of sorrow and mortification to us, that 
so little is in our povrer. Owing to unavoidable circum- 
stances, our collections were not made as early this year 
as the last. Neither did we experience the same liberal- 
ity of spirit among some of our contributors. Conse- 
quently, the goods will be later in reaching you, and the 
supply will not be so plentiful. We did hope to have 
had it in our power to have sent a supply of blankets 
with the clothing, but our funds were small. Perhaps 
another year will increase the number of our subscribers, 
or something may occur tO' give a fresh impulse to their 
benevolent feelings. 

" We found it impossible to procure second-hand cloth* 
ing. Almost every family has a little band of pension- 
ers, to whom every thing in that line is given ; and this is 
the season in which the poor of our city are looking out 
for their supplies, fro-m the superfluities of their wealthy 
brethren. 

*'* We have done what we could, and we feel a satis- 
faction in knowing that it is not in consequence of any 
negligence on our part, that we have sent so small a sup- 
ply where we had hoped to have been most bountiful. 

" Your Christian advice has made a deep impression 
on our minds ; and we do hope and do praij that it may 
be of lasting benefit to u«. 



WYANDOTT MISSION. 391 

" Our parents, and the members of our liitle society 
generally, unite ^vitll us in the sincerest and most afiec- 
tionate remembrances to Mrs. Finley and yourself. 

Sarah B. Sargent. 

h. b. comegys. 

This excellent association of young ladies rendered us 
great service, in clothing the children; and will be a 
laudable example for other young ladies to engage in so 
benevolent, noble, and interesting an enterprise. Their 
donations this and the previous year, in garments and 
cloth, were among the most useful gifts received. May 
the Lord make their bed in affliction, and bring them to 
rest with the good Wyandotts, who have gone to heaven I 



392 HISTORY OF THE 



CHAPTER XVII. 

The Wyandotts want their lands divided — Letter from Gov. Cass 
on the subject- — ^The division made — Good effects thereof — Letter 
from Mononcue — Case of cruel murder among the Lidians — Death 
of the murdered man — The murderer's life purchased by presents to 
W'idow^ of deceased — Her conversion — She returns the price of her 
husband's blood, and marries — Stricture on the manufacture and 
sale of ardent spirits — Publishers' notice — Letter from Rev. James 
Gilruth. 

Our Indians were very anxious to have their lands 
divided, in order that they might the more efTectually 
promote the arts and habits of agriculture. On the 23d 
of October, 1827, I wrote to Gov. Cass, requesting him 
to lay down some principles by which we might settle 
this important matter; for we found it very difficult to 
adjust it, so as to suit the convenience of all. I imme- 
diately received the following in reply : 

''Detroit, October 30, 1827. 

"Dear Sir: — I have received your letter of the 23d 
inst., respecting the proper mode of dividing the Wyan- 
dott lands ; and fully coincide with you in opinion. In 
fact, it appears to me, that there is no other plan by 
which the object can be effected in any reasonable 
manner. 

" As soon as the subdivision has taken place, I should 
recommend that a tract of suitable size be assigned to 
each family. I doubt whether a larger tract than one 
hundred and sixty acres will be useful to any family ; but 
if doubts should be entertained on that subject, the tracts 
might be apportioned to the size of the family, exceed- 
ing, in no case, a half section. But it is much better, 
that they should content themselves with moderate sized 



WYANDOTT MISSION. 393 

farms, which they could manage, than that they sliould 
be anxious for large tracts, which they would never 
cultivate. 

*' So far as improvements have been made by individ- 
uals, it would be proper to assign to them the tract upon 
which such improvement is made; and, in all cases, to 
gratify the wishes of each in the selection, as far as pos- 
sible. Where there are irreconcilable claims of two or 
more individuals to the same tract, there wdll be no rem- 
edy, but to decide the question by lot. 

"After each family is supplied, let the remainder be 
considered as a common stock, out of which each new 
family, as they are formed in succession, shall be ^^up- 
plied upon the same principles, until the whole reserva- 
tion is occupied. As this will require a long time, we 
need not speculate upon what course circumstances may 
then render it necessary to adopt. 

"It should be distinctly understood, that the right of 
property of all the tracts is in the Wyandott nation, and 
that individual families have only a right of possession. 
This right must, however, be sacred, so long as any 
branch of the family continues in the occupancy. But 
there should be no authority to sell; for if there is, the 
improvident will soon divest themselves of all property, 
and it will be accumulated, as it is among us, by a por- 
tion of the community. This principle should be rigidly 
ob.served ; and no family should own more, nor any less, 
than the quantity assigned to it. 

" No objection, very material, occurs to me against the 
exchano;e of farms; only I am inclined to believe, tliat if 
it is distinctly understood, at first, that no change, either 
by purchase or exchange, will, under any pretense, be 
permitted, that it w^ill repress much of that fickleness 



394 HISTORY OF THE 

which is too often occasioned by the mere power to in- 
dulo^e it. 

" I think this division of property is important to the 
improvement of the Wyandotts. Until men are assured 
that they will receive the product of their own labor, it 
is vain to expect any efficient exertions from them. I 
think these people are now very eligibly situated, and it 
depends upon themselves, whether they shall be respec- 
table and happy. I am glad to find that they are im- 
proving in their moral, as well as their physical condi- 
tion. They owe every thing to the establishment which 
you have founded among them, and to which yoii have 
so ably and zealously devoted your time, health, and 
worldly prospects. Your reward you must expect here- 
after. You never can receive it here. 

*'I am glad to learn that my brother's course i» accept- 
able to those who know it best, and are most interested 
in it. Your information is corroborated by Mr. John- 
ston's report; and, I think, the same prudence will con- 
tinue to characterize him. 

" With sincere regard, I am, dear sir, your friend, 

"Lew. Cass. 

" Bee. James B. Fmlci/.'' 

This letter w'as read in a council of the chiefs, and was 
highly approved of; and they agreed that the division 
should be made on this plan, and strictly adhered to. 
This gave a good impetus to improvement, and the in- 
crease of stock. New places were now selected, and 
every man commenced operations for himself. Houses 
now went up in almost all directions ; and it was done 
without any altercation. Villages were evacuated, and 
industry greatly promoted. Stock was increased, and 



AVYANDOTT MISSION'. 395 

much improved in a sliort time; and religion and civiliz;i- 
tion went on, hand in hand. 

As I am recording letters of interest, I now have in my 
possession one received from my old and well tried 
friend, Mononcue, Indian chief, which I will here lay 
before the reader: 

" Upper Sandusky, October 29, 1830. 

"Dear Sir: — Your letter by. brother Harrihoot is re- 
ceived ; and I was happy to hear from you, and to hear 
that you were well, and to hear what the Lord has done 
for you, in your present field of labor. It always re- 
joices my heart to hear of poor sinners coming home to 
Jesus, from the darkness of sin, and the power of the 
devil. God grant that the religion of Jesus may progress 
more and more, till all nations and people may be ac- 
quainted with his great salvation. 

"Sister Big-tree is gone to rest. Slie died on the 13th 
inst., in great peace; and we have no doubt but she en- 
tered her everlasting home — the bosom of God, in the 
kingdom of heaven. 

"One of our young men was killed by another, about 
two or three weeks ago. The murdered w' as John Bar- 
net's half brother — the murderer, Soo-dee-nooks, or 
Black Chief's son. The sentence of the chiefs was, 
the perpetual banishment of the murderer, and the con- 
fiscation of all his property. When the sentence was 
made known to the nation, there was a general dissatis- 
faction ; and the sentence of the chiefs was set aside by 
the nation. On Thursday morning, about day-light, he 
was arrested and brought before the nation assembled, 
and his case was tried by all the men (that vote) over tlie 
age of tv/enty-one, whether he should live or die. The 



396 HISTORY OF THE 

votes were counted, and there were one hundred and 
twelve in favor of his death, and twelve in favor of his 
living. Sentence of death was accordingly passed against 
him; and on the second Friday he was shot by six men, 
chosen for that purpose — three from the Christian party, 
and three from the heathen party. The executioners 
were Francis Cotter, Lump-on-the-head, Silas Arm- 
strong, Joe Enos, Soo-cuh-guess, and Saw-yau-wa-hoy. 
The execution was conducted in Indian military style ; 
and we hope it will be a great warning to others, and be 
the means of preventing such crimes hereafter. 

"I remain yours affectionately, Mononcue. 

'^Bev.J. B. Finleyr 

Reader, if you have never seen any account of those 
private murders, here let me give you a faint description 
of one that came under my notice. One night, when I 
was first among these people, lying on the floor in a 
cabin, not far from the big road, I heard, about midnight, 
the piercing yells of an Indian, riding as fast as his horse 
could go; and every few jumps his horse would take, he 
uttered a singular whoop or yell. I thought it was a 
drunken Indian ; but it alarmed the Indians, and some of 
them arose and said, " Somebody kill." They under- 
stood the sound — it was the scalp yell. In the morning 
we heard that one of our neighbors was stabbed by the 
half drunk Indian that passed down the road. We went 
up to see, and found an Indian called by the name of Big 
George, badly w^ounded. He told us that he did not 
know that the Indian who stabbed him had any spite at 
him. "He came," said he, "last night about midnight, 
and talked very kind, and asked me to let him in. I did 
so. I then wanted him to lie down, but he said no. I 



WYANDOTT MISSION. 397 

then sat down on the bed by my wife, and he said, ♦ I 
must go.' As he was going out, I rose; and as he passed 
me, he struck back with his butcher knife, and drove it 
into my side. Then he jumped out, got on his horse, 
and fled. I then opened and looked at the wound. I 
think I could have put three fingers into it» It looked as 
if the knife had been drove up to the handle." 

I felt gi'eat sympathy for this poor man. On the 
third day he died^ and in his dying moments, charged 
his friends not to kill his murderer, for that the judgment 
of the Great Spirit had come upon him, for having him- 
self, in his drunken hours, killed two persons. I labored 
to direct him to Jesus, and exhorted him to forgive his 
murderer, and seek pardon for all his sins. He did 
pray, and although his agony was great, yet he manifest- 
ed a patience and a resignation that astonished us. 

After his burial, the old head chief and his family held 
a council with his wife and friends ; for the murderer was 
the head chief's nephew. He presented his wife with a 
string of wampum, some other presents, and satisfied her 
friends, so that the murderer was protected from the 
avenger of blood. 

A year or two after, this woman embraced religion, and 

I received her into the Church. Her conversion was 

clear and powerful. A few months after her union with 

the Church, she came to me in great distress, and told 

me she had a great load on her mind. I asked her to tell 

me what it was. She said, that ever since God had 

opened her eyes, and changed her heart, she had felt bad 

to see those things which she had received in exchange 

fof her husband's blood, and she could not rest while she 

had them in her possession. She asked me what she 

should do with them. I told her to call the head chief 

34 



3dS HISTORY OF THE 

and his family, and then tell him, that since God had 
changed her heart, she was convinced that she had done 
M'rong in taking any thing as the price of her husband's 
blood, and that she would now give them up: not that 
she, or any of her friends, intended to kill the young 
man, but that they would give his case into the hands of 
God, to settle it. This she did with great mildness ; and 
with tears exhorted them to seek the Lord, that they 
might find forgiveness of him. After this she had great 
peace of mind, and married Sum-mun-de-wat; and died 
in the full faith and triumplis of the Gospel. 

This simple narrative will give the reader some idea 
of those horrid murders. Committed, as they are, 
through the wicked practice of making and vending 
ardent spirits, I am almost brought to the conclusion that 
every man who makes and sells this destructive fire of 
hell, ought to be punished as a heinous offender ; and be 
confined to the walls of a penitentiary, until he will re- 
form, and cease to murder the souls and bodies of his 
fellow men. 



Here the Narrative of the Rev. J. B. Finley ends, 
and with the Biographical chapter that follows, we must 
close the volume. 

The publishers deeply regret that they have not the 
means of continuing the History of this interesting mis- 
sion down to the present time. The Wyandott mission 
is still in existence, and has been regularly supplied every 
year with missionaries, whose labors have been crowned 
with success. The last report represents the state of the 



WYANDOTT MISSION. 399 

mission as prosperous; and we can but hope, that in 
another edition of this work, arrangements will be made 
to meet the reasonable expectation of the public, to fur- 
nish a detailed account of its history from the year 1827 
to the time of publication. 

We close this chapter with an extract from the last re- 
port of the Rev. James Gilruth, for 1827: 

*'The state of religion is still prosperous. The ma- 
jority of the members arc uniform and pious Cliristians. 
There have been about forty added to the society this year, 
ten have been expelled, two discontinued, and two have 
withdrawn. At our camp meeting, on the 5th, 6th, and 
7th of August, we had a good time. There were some 
converted, and several reclaimed from a backslidden 
state. In point of behavior, the Indians far exceeded 
their white neighbors in general. 

*' The Wyandotts are thinking of adopting a system 
of written laws, for the government of the nation. If 
this can once be carried into effect, their entire civiliza- 
tion will be completed in time. 

*'The principal part of the young men and women 
M-'ho were scholars, have received their education, and 
gone home — some of whom promise to be ornaments to 
society. Those that now remain are promising chil' 
dren; and what is a most pleasing circumstance connect- 
ed with these children, is, that many of them are the 
subjects of a gracious work in the soul. 

" There was a pleasing circumstance took place the 
other evening. A poor afflicted little girl, so covered 
with scrofulous sores, as scarcely to be able at times to 
walk, obtained a manifestation of grace, and exullingly 
rejoiced in God her Savior. The fire ran; and, blessed 



400 HISTORY OF THE 

be God, the whole school seemed to partake of the heav- 
enly repast. 

"Although the young men and women have left the 
school, there are numbers waiting to fill their places. 
The Delawares are also talking of sending some children 
to this school, if all tilings are agreeable. 

*' Our class-leaders and exhorters are catching the mis- 
sionary fire. They are talking of forming a kind of 
itinerancy among the Senecas, Shawnees, and Ottowas. 
How they will succeed is only known to God ; but they 
appear, at this time, determined to make the attempt. 
The Seneca chiefs (I was informed by their agent) havo 
held a council among themselves, and have determined 
to abandon drunkenness. The thing was proposed to 
the tribe, and about thirty entered into the measure. The 
agent says, he has more hopes of these people receiving 
the Gospel, than, he has ever had-." 



WYANDOTT MISSION. 401 

CHAPTER XVIII. 

OBITUARIES. 

Between-the-Iogs — Big-tree — Jos. Williams — Cu-an-da-ma Hicks 
— Maurice — Mary — Wah-shu-ta-niah — An-daw-ya-wah — Thomas 
Mason — Isaac Walker — Co-ban — Hannah — Eliza Jane Hansberger 
— Sister Frost — Two Feathers — Maurice — Ken-taugh-que — Susan 
Brant — In-cats-see — Cu-ali's wife — John Brant — Eli Pipe — Ta-zuh 
— Nau-gah-hat — Mary Fighter — Sy-on-to's wife — None-way-sa — 
Yas-yah — Sister Jaco — Men-da-za — Tar-un-ene — Polly Zane — 
Ya-men-dash — Ta-sa-tee — Sister Jacques — Tay-how-wa-ha — Tar- 
c-sha — Tar-lie-too — Maurice Big Spoon — An-da-wiz-u — Peter War- 
pole — Jesse Lee — Jacob Hooper — Men-sa-noo — May-yat-ta-hat — 
John Coon — John M'Lean — Ya-zhe-ah — Charlotte Barnet — Eliza- 
beth Mononcue — Tom Long — Mariah — Rlion-yan-ncss — Conclu- 
ding remarks. 

1. Between-the-logs was born near Lower Sandus- 
ky, about the year 1780. His father ^vas a Seneca, and 
his mother a Wyandott, belonging to the Bear tribe. 
When he was about eight or nine years old, his father 
and mother parted — a thing very common among the 
heathen Indians. After this he lived with liis father, 
until the old man's death, by which time he had nearly 
arrived at manhood. After the death of his father, he 
lived with his mother, among the Wyandotts. Of the 
particulars of his life, previous to this time, there is but 
little known. Not long after his return to his mother, 
he joined the Indian warriors; and with them suffered a 
defeat by the army under Gen. Wayne, in the decisive 
battle at the Rapids of jMaumee. He then lived at 
Lower Sandusky. His good sense, persevering and en- 
terprising disposition, with his prompt obedience to the 
commands of the chiefs, and faithful discharge of what- 
ever duty was assigned him, began to call him into pub- 
lic notice in the nation, and laid the foundation for his 

31^ 



402 HISTORY OF THE 

being promoted to the office of a chief; and because of 
his retentive memory, and ability in discussion, he was 
constituted chief speaker of the nation. He soon be- 
came the intimate friend and counselor of the head 
chief. When he was about twenty-five years old, he 
was sent to fathom the doctrines and pretensions of a 
celebrated Seneca Prophet, whose fallacy he soon detect- 
ed. About two years afterwards, he was sent on a like 
errand to a noted Shawnee Prophet, (Tecumseh's broth- 
er,) with whom he staid nearly a year, and then return- 
ed, convinced, and convincing others, tliat the Prophet's 
pretensions were all delusive, and destitute of truth. 

Shortly after his return frojn this Prophet, the late war 
commenced. On the part of the Wyandotts, he and the 
head chief attended a great Indian council (of the northern 
nations) at Brownstowu:, in v/hich he firmly rejected all 
overtures to join m the war against the Americans, al- 
• tliough surrounded by warriors attached to the apposite 
interest. They left the council; and on their return 
to Sandusky, immediately joined the American cause. 
When Gen. Harrison invaded Canada, Between-the- 
logs, in company with a party of Wyandott chiefs and 
warriors, attended him. But the principal object of the 
chief, at this time, was to detach that part of the Wyan- 
dotts from the British interest, who, by the surrounding 
Indians, had, in a measure, been forced to join the Eng- 
lish., This was effected. 

After the war he became permanently settled in the 
neighborhood of Upper Sandusky. He now sometimes 
indulged in intemperance to excess, on which occasions' 
unbridled passion' got the better of his natural good sense- 
In one of these drunke-n fits he killed his wife. As v/.eil 
as I now recollect, Bjetween-the-logs was excited: to this 



WTANDQTT MISSION'. 403 

deed by a ^n•ctch who owed her some ill will, and took 
the opportunity of his drunkenness, and insisted that she 
was a bad woman, a witch, &c., and that he ought to kill 
her. For sometime he maintained that she was a good 
woman, and refused; but was, at last, overcome, and 
stabbed her. When he became sober, the horror of 
this deed made so deep an impression on his mind, that 
from that day forth he measurabJy abandoned ail use of 
ardent spirits. Bemg deeply impressed with a sense of 
the necessity of a preparation for another world, and 
having a strong regard for his countrymen, he frequentlv 
besoughl tbem to forsake druokemiess, anil pursue a 
righteous life. 

In 1817 a new field opened for the exerciseof his wis- 
dom and courage. The United States having made ar- 
rangements to extinguish the Indian title to the lands 
claimed by them in Ohio, commissioners were sent to 
treat with them. The Wyandotts. refused to sell their 
land; bot the Chippewas, Potawatomies, and Ottowas, 
without any right, laid claim to a great part of their land. 
Gabriel Godfroy and Whitmore Knaggs, Indian agents 
for these nations, proposed in open council, in behalf of 
the Chippewas, &;c., to sell said land. The commis- 
sioners then declared, that if the Wyandotts would not 
sell their lands, they would buy them of the others. 
Between-the-logs firmly opposed all these measures ; but 
however just his cause, or manly his arguments, they 
were lost upon men determined on their course. The 
Wyandotts, finding themselves so circumstanced, and not 
being able to help themselves, were thus forced to sell on 
the terms proposed by the commissioners. They did the 
best they could, and signed the treaty ; but only from a 
strong hope, that by representing to the President and 



404 HISTORY OF THE 

the government the true state of things, before the treaty 
was ratified, they slioukl obtain some redress from gov- 
ernment. In resorting to this course, Between-the-logs 
acted a principal part. Accordingly he, with the Wyan- 
dott chiefs, and a delegation from the Delawares and Sen- 
ecas, immediately proceeded to Washington, without 
consulting the Indian agents, or any other oflicer of gov- 
ernment. When they were introduced to the Secretary 
of War, he remarked to tliem that he was surprised that 
he had received no information of their coming by any of 
the agents. Between-ihe-logs answered with the spirit 
of a free man, " We got ifp^ and came of ourselves. 
TVe believed the great road ivas free for us.'''' He so 
pleaded their cause before the President, Secretary of 
War, and Congress, that they obtained an enlargement 
of their reservations, and an increase of annuities. 

About a year afterwards, the Gospel was introduced 
among the Wyandotts, by a colored man, named John 
Stewart. Between-the-logs was decidedly in its favor, 
and maintained its cause in the national council; and 
when the Rev. J. B. Finley, sometime afterwards, form- 
ed a Church amongst them, he was the first man who 
joined society — the first who turned his back on their old 
heathen traditions. 

After he embraced religion, and his understanding be- 
came enlightened, he earnestly pressed upon liis people 
the necessity of faith in Christ, and a life of righteous- 
ness. Soon after this, he was regularly appointed an 
exhorter in the Church, in which station he remained till 
his death — a devoted friend and advocate of the cause of 
God. He also v/atched with unremitting diligence over 
the temporal interests of the nation ; enduring the fa- 
tigues of business, and of the longest journies, for the 



"NVYANDOTT .MISSION. 405 

welfare of his people, without complaint. lie was uni- 
formly an attendant upon tlie Ohio Annual Conference, 
before which he made some of the most rational and elo- 
quent speeches ever delivered by an Indian before that 
body. He felt, and always manifested a deep interest m 
the welfare of the mission and school. 

In his last illness (pulmonary consumption) I had the 
pleasure of visiting him. On my first visit, I strove to« 
be faithful. I asked him of his hope. He said it was, 
*'The mercy of God in Christ." I asked him of his; 
evidence. He said it w^as, "The comfort of the Spirit.'* 
I asked him if he was afraid to die. He said, " I am 
not." I inquired if he felt resigned to go. He said, " I 
have felt some desires of the world, but they are all gone. 
I now feel willing to die or live, as tlie Loid sees best." 
Some days afterwards I visited him again. I found his- 
mind still stayed on God ; but he was evidently approach- 
ing his dissolution. I informed him that there were some 
evidences that his son (Richard Reese, his only child) 
had experienced religion. He rejoiced, and said, " I 
wish you to keep him at the mission. It is the best 
place for him. Keep him at school — keep hiin out of 
bad company." A few days after this he closed his lite, 
in peace with God and man, on the 1st of January, 1827^ 
about the forty-sixth year of his age; and was buried in 
the grave-yard by the meeting house, (a little way south- 
east from the house.) The Rev. J. B. Finley preached 
his funeral sermon, to a large, attentive, and weeping 
company of his people, the mission family. Sec. 

Between-the-logs was rather above the common stat- 
ure ; broad and thin built, but otherwise well proportion- 
ed, with an open and manly countenance. 

Through his life he had to contend with strong pas- 



406 HISTORY OF THE 

sions, vvliich, through grace, he happily overcame in the 
end. His memory was so tenacious that he retained 
every matter of importance, and related it, when neces- 
sary, with a minute correctness that was truly astonish- 
ing. And such was his natural abilities otherwise, that 
had he received a suitable education, few M^ould have ex- 
ceeded him, either as a minister of the Gospel, or as a 
statesman or politician. 

P. S. The particulars of the foregoing narrative (ex- 
cept what relates 1o his attending conference, his dcath- 
])ed, &c.) were told me by Isaac Walker and John Hicks. 
I wrote them down at the time, as related, and have giv- 
en them substantially as I received them. 

The foregoing biography of Between-the-logs was fur- 
ni.ihed by Rev. J. Gilruth, and is, as will be seen, merely 
a brief notice of some points in his history. Many oth- 
er important and interesting particulars will be found in 
tlie preceding History of the mission ; which, in some 
sort, is, itself, a history of the life of this distinguished 
Indian chief and faithful servant of God. 

2. Big-tree. This Indian was of the Bear tribe. 
He was more than six feet high, and possessed great 
strength and activity. When I first knew him he was 
about eighty years of age. The rims of his ears were 
bent round; and by hanging weights of lead to them, 
they were so stretched that they hung down on his 
shoulders. The inner part of the ear was perforated 
with holes, for the purpose of wearing silver ear-bobs. 
There was a hole through the inner gristle of the nose, 
to which he hung his nose-jewel. His hair was cut olT 
close, excepting a small portion on his crown. This 
was long and plaited, and drawn through a silver tube. 
His face was large, with aquiline nose, and high forehead 



WYAXDOTT MISSION. 407 

and clieek bones. No person could look at this venera- 
ble man without feeling a reverence for him. His whole 
person was dignified, and his manners were friendly, 
open, and affable. He lived on the river bottom, in a 
small field, containing about one-third of an acre, wjiich 
he had fenced with brush and tree-tops. He cultivated 
this in corn, beans, squashes, and some other vegetables. 

In the middle of this patch he had a house, made of 
corn-stalks, set up on end like a shock, but larger; in 
the middle of which, and at the top, he had liis chimney, 
made of bark, peeled from a tree. The chimney was 
set on a frame of poles, supported by four forks, which 
were set so as to brace against each other. Bark was 
wound round each of these forks, and extended from one 
to the ether, so as to keep them in their right place, and 
to sustain the corn-stalks. The blades of the stalks were 
all carefully peeled off on the inside ; and on the outside 
the tops were turned down. This was all done with so 
much exactness and regularity, that it was water-proof, 
and perfectly warm. The door was small, and was the 
only place to admit light or air. This was shut with a 
piece of bark drawn over it. The fire was in the mid- 
dle. His bed was raised ten inches, by laying three 
sticks of ^vood, say three feet long, cross-ways, and then 
spreading his bark, peeled from the tree, then his skins, 
and last his blanket. His pillow was a small bundle of 
clothes, with his tobacco-pouch. He had a small ket- 
tle of brass; a gun, tomahawk, and a butcher-knife; a 
wooden tray, and bark spoon. He had several horses, 
which o-ot their livinor iji the woods, summer and winter; 
an old saddle and bridle, with some bark kettles. Such 
is a description of his house, property, and person. 

This man had, perhaps, passed through as many vicis- 



408 HISTORY OF THK 

sitiules as any other person. When young, he used to 
hunt on the skirts of the Alleghany mountains, at the 
head of the Monongahela river; and has often drawn for 
me a very correct map of the country, on a piece of bark, 
with coah lie was at Braddock's Defeat, when a boy, 
lie was in the wars with the southern Indians, and was 
once taken prisoner by tlie Cherokees, in a battle Avhich 
was fought on the Kentucky river. He told me this was 
a bloody contest; so much so, that the Indians laid down 
tlieir guns, and bows, and arrows, and fought with their 
war-clubs, and knives, and tomahawks. So closely en- 
gaged were the combatants, that they did not know their 
friends from their enemies. At last, night separated 
them, and both parties retired from the field. Big-tree, 
however, was made prisoner, and carried away, with 
others, to the Falls of Ohio, where they got their canoes, 
and went down to the moutli of a great river, probably the 
Tennessee, from his description of a broad shallow place, 
supposed to be the Muscle shoals. Ascending this river 
tliey came to the forks, and took the right hand fork, 
which led in a southwestern direction ; and after going 
up this some distance, they left their canoes and traveled 
by land, until they arrived at their towns. All this time 
he had to work hard all day at the paddle, and at night 
was tied fast with tugs, and pinioned to the ground by 
strong stakes driven into the ground for that purpose. 
He also got very little to eat. Although they claimed 
the victory, it was a mournful one, for not one-third of 
the warriors that went out ever returned. Many of the 
wounded died on the journey. The old man said, " We 
all expected to die, to satisfy the revenge of those that 
had lost their friends ; but we were all parted, and not 
two of us left together. I fell to the lot of a family that 



WVANDOTT MISSION. 409 

had lost three young men in the battle. A council was 
held over me, and I was at first condemned to be burned. 
But the mother of the young men that were slain came 
up and claimed me in their place. She said, * You took 
all my sons with you. Now they are all dead, and I am 
left without any help, and I now claim this young man 
in the place of my sons. You will pity my age and 
helplessness, and release him to me.' After some alter- 
cation, my sentence was reversed, and I was given up to 
the widowed family. AVhen I recovered from my weak 
and reduced state, brought on by starvation and anxiety 
of mind, I got a gun, and went to hunting, in company 
with my new relations We traveled a good way, to 
where the buffalo had gone to feed on the cane-brakes. 
I gave up thinking of making ray escape, for winter had 
now set in. So I staid contented for the winter. But 
when the time of sugar-making came in the spring, I 
meditated my escape, and privately made some prepara- 
tion. I durst not ask which way my nation lived, for 
fear of being suspected ; though I could not certainly 
say respecting the right direction, but I knew if I could 
reach the Ohio river, I could find my way home. About 
the time the dog-wood blossoms, I set out one morning 
to hunt, and took a new pair of moccasons ; which led to 
the suspicion that I was going, and was watched. I 
started, and had not been long gone until I was followed ; 
and although I took a short course for the river, yet in 
the afternoon I found I was pursued. I then knew if 
taken it was death, and I set forward, with all speed, to 
baffle ray pursuers. They followed me three days and 
nights, in which I never stopped to eat, but carried my 
gun loaded all 'the time. On the third day, awhile be- 
fore sun-down, I got to the Ohio river, where it was very 

35 



410 HISTORY OF THB 

wide, and I was so weak and faint for the want of food 
that I was afraid I could not swim over it. But I thought 
the Great Spirit, that had spared my life, would help me ; 
and I lifted up my prayers to him and said, * O Great 
Spirit, help a poor prisoner to swim this river, that I 
may get home to my own country.' Then I tied my 
gun on my head, and put in, and got over; but I was 
ready to sink several times. Then I looked up for help, 
and he did help me over. Here my enemies left off fol- 
lowing me ; and I went out some distance, and killed a 
deer. A part of this I offered to the Great Spirit for his 
goodness to me. I cooked the rest; and then went off, 
and lay in a thicket for two days, until I got rested. Af- 
ter this I then started home; and after three moons' trav- 
eling, I got back to my own nation." 

He was in all the wars with the Americans ; but was 
preserved from being killed, although he was wounded 
several limes, and made very narrow escapes. He was 
a humane man ; and no doubt but the promise of God 
came upon him, "Blessed are the merciful, for they 
shall obtain mercy." This man had several children, 
and amongst them three sons that grew to manhood ; but 
in a drunken frolic, one of his sons drew a tomahawk, 
and struck it into the brains of an older brother, and kill- 
ed him on the spot. The old man told this circumstance, 
while the tears rolled down his furrowed cheeks, and 
said this was the greatest affliction that had ever befallen 
him. His enmity and opposition to the deadly and fatal 
poison was implacable. His two surviving sons became 
religious ; and the offender became one of our exhorters 
and leaders. 

Big-tree was the first man that fell in with the Gospel, 
and was one of the two persons that heard Stewart 



WYANDOTT MISSION. 411 

preach his first sermon in Pointer's cabin. He then env- 
braced religion, and never forsook the good way until he 
was called from this to a better world. He was always, 
when able, in his place at the house of worship. He 
was much afflicted with the rheumatism, and sometimes 
so that he could not walk. I used to visit him every day 
in his corn-stalk hut, and carry him food, and frequently 
shoot squirrels for him. I never found him but in a 
praying frame, and always rejoicing in God. I had him 
frequently brought to the mission house, and sometimes 
he would stay a week. The Indian boys were delighted 
with his company. They would gather around him, and 
for hours, at night, hear this sage relate the adventures of 
his life, or tell them the history of their nation, tradi- 
tions, laws, &c. ; and would frequently show them the 
advantages the Great Spirit had given them over their 
fathers, by sending the good Book and ministers, to 
preach and furnish them a school to learn to read. 
*'Now," said this venerable man, *' dont let one bles- 
sing go by; but treasure all up, and you will be rich in 
good things." His Christian experience was related to 
me at one time, a few months before his death. He 
said, " When young, I took no thought but to eat, and 
drink, and play; yet when I did any thing that was 
wrong, 1 felt something in my heart that made me 
afraid and ashamed, and I felt bad until it wore off. At 
last I listened to the old people talking about the Great 
Spirit, and how we must worship him. Yet I did not 
know how, unless it was to give him the best I had. 
When it thundered, I was afraid the great Man in the 
clouds was angry. I followed this religion until the 
Prophet arose. I heard the Seneea Prophet, and believ- 
ed he was right. All the Indians, also, followed him for 



412 



HISTORY OF THK 



awhile, but turned back. Then the Shawnee Prophet 
came, and we listened and followed him ; and soon we 
found out he was for war, and we quit him. Then all 
turned to the religion of our fathers. We sang, aild 
feasted, and danced on until the last w^ar. Then came 
the whisky, and the drunkard's song, and murdering one 
another, and poverty. Our women and children were 
almost naked and starved, 

** At last Stewart, a colored man, came with the good 
Book, and said he would teach us the good and right 
way. I resolved to go and hear him. I did so; and he 
told me I must pray to God, and keep away from all sin ; 
and that God, by his Spirit, would drive all darkness 
from ray mind, and fill me with peace and love. I said, 

* I will try this way, and see if it will do any better than 
my old way.' So I went home, and got down on my 
knees, and said * O Homendezite, tamentare, tamentare, 

Great Spirit, take pity on me, take pity on meT I 
felt better in my heart before I got up. So I continued 
to pray every day, three and four times a day, until one 
day in the woods I felt a great weight on me, as if it 
would crush me. I got down on my knees and said, 

* O Father, take pity on your child, that you have kept 
till his legs and arms are stiff with pains, and his whole 
body is worn out. Now his load w^ill throw him down. 
Then he can never get up. Again help him. Now 
take this load out of his heart, so that he can walk again.' 

1 had not prayed long until I felt every thing gone ; and 
the first I knew was that I was on my feet ; and I felt as 
young as ever. My heart was emptied ; and I now felt 
so light that I thought I could run and fly." 

From this time, this son of the woods was a faithful 
follower of his Savior. Religion was his only and con- 



WYANDOTT MISSION. 413 

stant theme. He pressed forward after holiness, which 
he no doubt obtained. This aged man continued to re- 
joice in hope of eternal life until the winter of 1824, and 
died in the full triumph of faith. It fell to my lot to bury 
him. This I did in a plain and decent manner. I 
preached his funeral sermon. He was much lamented 
.by us all. 

The old man was hard of hearing ; and when he came 
to church, if the speaker spoke too low for him to hear, 
he would call out, " Speak louder — / cannot hear. J 
had hard work to get here, and you must speak oict.^^ 
When any person prayed, the old man would kneel 
down, or lay across a bench, for he said he could pray 
best when he could get down low in his body and soul. 
Oende reader, have you not had many more privileges 
than this Indian? Have you improved them, or are you 
yet in your sins ? Wake up, for now is the day of your 
salvation, and your accepted time. 

3. Joseph Williams was a half Wyandott, of the 

Land Turde tribe, then nearly extinct. His father was 

an Indian trader. He was a man of a meek spirit, and 

much good nature, and somewhat inclined to be indolent. 

He joined the Church in 1823, and found peace with 

God a few months after. In the first love feast after he 

experienced religion he expressed great joy in believing, 

and praised God that he was delivered from the guilt of 

sin. He was able in prayer, and zealous in the cause of 

religion. He was appointed leader, and sustained this 

relation to the mission for sometime, and was useful ; 

but he never acquired the influence he might have done, 

had he not been indolent. Yet he persevered until his 

death, which was sudden and unexpected. He rested 

from his afflictions, December 2d, 1827. 

35* 



414 HISTORY OF THE 

4. Cu-AN-DA-MA HiCKS was tliG daughter of brother 
John Driver, and belonged to the Big Turtle tribe. She 
joined the Church, January 25th, 1824. This child 'of 
the forest was quite young when the sound of the Sa- 
vior's name charmed her heart; and after shedding many 
tears, she yielded herself to be saved by grace. This 
modest, retiring Indian girl had many charms of youth 
about her. Among them, and not the least, was her en- 
tire obedience to her parents. Her pious parents prayed 
much for her ; and at a quarterly meeting held at Negro- 
town, she obtained religion. I have known her mother 
and her, when they could not get their horses to ride, to 
walk fifteen miles, and wade Tyamochtee creek, in win- 
ter, to meeting — such was her regard for the word of life. 
She married a pious Indian youth in 1827 ; and in the 
following year was called away. She died in peace, ex- 
horting her husband and friends never to depart from the 
true and right way, but to meet her in heaven. I have 
no doubt but that Cu-an-da-ma now shouts with the hosts 
above. 

My youthful reader, this poor Indian girl had not the 
advantages you now have ; and are you not in the gall of 
bitterness and bonds of iniquity ? Will you be at last 
consigned to that place where weeping and wailing will 
be for ever, for the abuse of so many Christian privileges, 
while the poor out-cast Indian girl will shout in glory ? 

5. Maurice, or wife of the Little Chief. This woman 
erjabraced religion in the winter of 1823; and to the day 
of her death, was an exemplary Chnstian. And although 
she had some dark hours, and severe conflicts in her 
Christian warfare, yet she was constant in her religious 
duties ; and as a wife and mother, was faithful. She at 
last conquered tlirough faith, and her last moments were 



WYANDOTT MISSION. 415 

peaceful and triumphant. She dwells, we trust, where 
the weary are at rest. She departed tliis life, August 
30th, 1828. 

6. Mary was the daughter of Big-river. Wlicn a 
child she sought and found the Savior. Iler conversion 
was a matter of great joy to her parents. When grown 
to a young woman she married Daniel Williams, son of 
Ahram Williams, a pious young man. Mary continued 
faithful, and was steadfast in her Christian course, until 
her spirit took its flight to mansions of bliss. She died 
of consumption, December 23d, 1829, in great peace. 

7. W^AH-SHu-TA-MAH, or Qiicen of the Bear tribe. 
She was among the first who sought and found mercy, 
and experienced religion at Mt. Tabor camp meeting, a 
few miles above Urbana; and here she publicly re- 
nounced all her heathen religion, and fully embraced the 
Lord Jesus Christ, as her only Savior; and promised the 
Lord that she would, as far as her health and circumstan- 
ces would admit, go to all camp meetings within her 
reach. Until her death, she was a constant and zealous 
follower of the Redeemer. She never missed her class 
or other meetings, unless hindered by sickness. A few 
days before her death, although in great weakness, she 
attended a two days' meeting; and on the return of 
another Sabbath, her immortal spirit took its flight to 
the realms of eternal day, on the 30th day of January, 
1829. 

8. An-daw'-ya-wah, or Peacock's mother, was a very 
aged woman when the Gospel first began to be preached 
in the nation ; and had some severe conflicts in giving up 
her former belief in her religion. But it pleased God, 
who will not have one wretched sinner die, to send the 
word of truth to her heart, by the agency of the Holy 



416 HI3TORY OF THE 

Spirit, so that slie was constrained to ery out for mercy j 
and after many prayers and tears, and desperate strug- 
gles, she obtained the pardon of her sins. Her joy was 
now full. Her expressions of gratitude were constant, 
and sometimes rapturous. She now awaited the day of 
her transfer to heaven with great solicitude; and, at 
length, the joyful messenger came. She bid her friends 
and earth adieu, and by angels was carried to Abraham's 
bosom, March, 1829. 

9. Thomas Mason. This Indian boy was named 
after the Rev. Thomas Mason, of New York. He was 
one of the mission school scholars, and was a very 
promising boy. He joined the Church, and gave proof 
of the sincerity of his profession. He was much belov- 
ed; but his stay was short. He exhibited in his last 
moments the power of divine grace, and left his earthly 
for a heavenly school. My young readers, you have 
much greater privileges than this poor Indian boy. 
Have you embraced Jesus ? O what will be your por- 
tion if you continue to reject him ! 

10. Isaac Walker was the son of William Walker, 
Sen., who was made a captive when a child by the Indi- 
ans, and married a Miss Rankin, a half-blood Wyandotte 
Isaac was a pretty good English scholar; and although 
he had this advantage, he was raised with the Indians, in 
their customs and manners. Naturally he was intelli- 
gent, active, generous, and warm-hearted. He was a 
good interpreter, and acted as such for the government 
some length of time ; and was often employed in inter- 
preting the Gospel to the wanderers of his own nation, 
when his own heart became filled with its important 
truths. Brother Walker joined the Church, and was a 
worthy and an acceptable member for some years, always 



WYANDOTT MISSION. 417 

using the means of grace, more or less, but Avithout the 
enjoyments of religion, until the sickness which termin- 
ated his life. Ten days before his exit, he obtained the 
pardon of his sins; after which he manifested an unsha- 
ken confidence in God to the last moment; and died 
peacefully and triumphantly, on the 27tli day of May, 
1829. 

11. Co-ban, or Tall-man. This man was, perliaps, 
as great a miracle of mercy, as any who have been 
brought from darkness to light. He was addicted to in- 
temperance from his youth, and it had become a settled 
habit with him, so that he was a common drunkard. I 
have heard him recite the mercy of God to him, in love 
feast, in this wise : " He preserved me when drunk, 
and lying in the mud holes, and my horse tramping over 
me, when neither men or devils had pity, and both would 
have been glad to have seen me killed. Then, O then I 
when I had no friend on earth, God pitied my poor soul, 
and kept it out of the lake of fire. And when no ono 
had either love or hope for me, God sent his Son after 
me ; and his voice waked me up, and his Spirit showed 
me the hell I was staggering over. It smoked and burn- 
ed with awful horror. But his word was not to be shut 
out. I went home and tried to hide it, and shake it olf; 
but it took faster and still faster hold, until I thought my 
heart would break down my body. It got so big and so 
hard, that I felt like dying. I then prayed and cried to 
God for mercy. I went and joined meeting ; when all 
joined in prayer and prayed all night; and in the morn- 
ing, God took away that old hard and drunken heart, and 
gave me a new one, full of peace and quietness. how 
much I owe to God and his ministers, for saving my 
soul, and opening my blind eyes to see, and then to fill 



418 HISTORY OF THE 

my soul with love." This man was one of the most 
uniform, devout, and holy men I ever knew ; and for 
many years lived to enjoy religion, and to show forth its 
power. After his conversion, he was never known to 
taste a drop of any kind of ardent spirits, cider, beer, or 
wine, except on sacramental occasions. He died on the 
2d of June, 1829; and his death was marked with tri- 
umphant joy and peace. He sent for brother Thompson, 
a short time before his death, and related to him his 
Christian experience, which was sound and rational. 
He manifested great anxiety for the conversion of his 
relations. He requested brother Thompson to write his 
will; and he bequeathed all his property (except some 
presents to his relatives) to his wife, of whose faithful- 
ness he bore testimony for thirty years ; and by this act 
he showed the victory of Christianity over heathenism — • 
it being their custom to let the property that ought to 
support their widows and children, fall into the hands of 
their relatives. 

12. Hannah, the wife of Sen-ta-raaSy or Long-sides, 
This woman was converted to God in 1824, and fully 
embraced the religion of the Lord Jesus. She was anx- 
ious to have her children educated; and brought them, 
and gave them up for that purpose. She departed this 
life in sfreat peace on the 13th day of June, 1829. 

13. Eliza Jane Hansberger, (so called, after the 
name of a worthy female friend to the mission,) was 
daughter of Hannah^ above mentioned, and one of the 
school children. She was early taught the fear of God, 
and to seek and serve him ; and although at first she did 
not acquit herself so as to meet the wishes of her teach- 
ers, or the hopes of her pious mother, who expressed 
great anxiety for her on her dying bed, she was taken 



WYANDOTT MISSION. 419 

sick soon after the death of her mother, and died happy 
in the Lord. He took her, perhaps, to save her from 
future evils. Her last words were, " Jesus has come for 
me." She was buried one week after her mother. 

14. Sister Frost, died, November 2d, 1829, in the 
woods, at their hunting camp on Blanchard's fork. She 
was a woman of uniform and deep piety, and persevered 
through great difficulties. Her path was a thorny one ; 
but Jesus kept her, and finally took her to himself, to 
rest from all her sorrows, in heaven's sweet abode. 

15. Two Feathers, This man long halted between 
two opinions ; and although he was convicted as to what 
was his duty, yet he never yielded, until death laid its 
icy hand on him. Then he renounced his old tradi- 
tions, and requested to be admitted as a probationer into 
the Church, and died soon after. In this man's example, 
reader, you perceive the great risk you are running if you 
are not in the Church of God, and in the way of duty. 
O let not another opportunity pass by before you take up 
your cross ! 

16. Maurice was an orphan girl, raised by the wife 
of Between-the-logs, and was one of the first scholars at 
the mission school. She made some progress in learn- 
ing, and especially in housewifery. She joined the 
Church when young, and afterwards professed religion. 
She married Ta-ha-men-toot, and was a faithful wife. 
Her death was sudden and unexpected — only seven days 
sickness. Her class-leader visited her, and found her 
resigned and happy. She departed this life, August 30th, 
1830. 

17. Ken-taugh-que, ox^Big-tree^s wife. This most 
excellent woman lived near the mission family from its 
first establishment. She was an early subject of the 



420 HISTORY OF THE 

grace of God, and of pardoning mercy. The evidence 
of the knowledge of sins forgiven she never lost, but 
grew in grace and in the knowledge of her Savior. She 
appeared always deeply interested for her children, and 
her constant and earnest prayer was well calculated to 
show them the path of life; and it was her joy to see 
some of them filled with the same blessed hope. She 
was a kind neighbor, a good, humble wife, a devotedly 
pious and loving mother, and a consistent and cheerful 
Christian; and this was the result of the mighty grace 
of God. She died on Monday morning, October 18th, 
1830, in the blessed and joyful triumphs of Christian 
faith, universally lamented. Her last words were, *^ My 
work is done.^^ 

18. Susan Brant was a Mohawk, and soon after the 
establishment of the mission joined the Church; but hav- 
ing a husband who led a dissipated, wandering life, she 
was not received in full connection. But she united her- 
self again to the Church in 1830 ; and in the March fol- 
lowing, she departed this life. After her second admis- 
sion into the Church she lived exemplary, and died 
happy, exhorting her friends to be faithful, and meet her 
in heaven. 

19. In-cats-see, or wife of Jas. Tf Washington* This 
woman was brought to the knowledge of God through 
the preaching of the Gospel, in 1823. She was a good 
woman, and a faithful attendant on the means of grace. 
She died in the full hope and prospect of eternal life, in 
May, 1831 ; and left her pious husband and children to 
mourn their loss. 

20. The wife of Cu-ah, died, July 24th, 1831, in great 
peace. She had embraced religion, and bore the cross 



WYANDOTT MISSION. 421 

of Christ from her youth. She enjoyed peace at her 
death, surrounded by her friends and relations. 

21. John Brant was a Mohawk, and was brotlier-in- 
law to John Vanmetre, who was taken by the Indians 
when a boy. Brant joined the Church on Honey creek, 
in the house of his brother-in-law, in 1824. He ran 
well for a season; but got into bad company, and forfeit- 
ed his membership. He remained out until the summer 
before he died. He died without that full confidence 
which faith in Christ inspires ; yet it is hoped he was 
saved, for he was truly penitent. 

22. Eli Pipe was a Delaware, and a descendant of 
Captain Pipe, the chief of the Delawares, who took (and 
was the principal agent in burning) Col. Crawford, to 
avenge the death of the Delawares, who were massacred 
on the Tuscarawas, by Williamson and his party — the 
most barbarous of all murders. He married a Wyandott 
woman; and became a member of the Church in 1824. 
He was a moral man, and in the first of his religious 
profession did not manifest much zeal; but his afflictions 
made a deeper impression on his mind, and he was more 
engaged. On the 7th of July, 1831, he died; and it is 
hoped he died in peace. 

23. Ta-zuii departed this life, November 2d, 1831. 
Though for sometime after joining the Church, he was 
at times unstable ; yet, for the last years of his life, he 
gave evidence of enjoying a happier state of mind; and 
strong hopes are entertained that he has exchanged this 
earthly for a heavenly state. 

24. Nau-gah-hat was the daughter of a widow, and 
was the first Indian child that was admitted into the mis- 
sion family. She was baptized, and called Eliza Brooke, 

after my only daughter. She was among the first of our 

36 



422 HISTORY OF THE 

children that embraced religion. She made good pro- 
gress in her learning ; and after she left school, she was 
married to young Warpole, and continued steadfast in her 
high and holy calling till death. She died, April 28th, 
1832, in the triumphs of faith, leaving two children, who 
have since followed her to her happy home. 

25. Mary Fighter was a Seneca, and embraced re- 
ligion in the winter of 1823. She was a quiet and 
peaceable woman, and died in the faith of the Gospel, 
June 2d, 1832. 

26. Sy-on-to's wife was the sister of Between-the- 
logs, and embraced religion at an early period of the 
mission. She was a woman of great piety, and was a 
uniform member from her conversion to the day of her 
death. She, it is confidently believed, has gained the 
blessed shore of eternal bliss. 

. 27. NoNE-wAY-SA was the wife of the far-famed 
White-eyes, who resided in the plains on the Tusca- 
rawas river, and now called after his name. He was 
shot by a boy whom, in a fit of intoxication, he attempt- 
ed to stab with a knife. After his death, she became the 
wife of brother Mononcue, with whom she lived till her 
death. She was converted in the winter of 1822. Her 
convictions were deep and pungent, and her conversion 
clear and powerful ; the truth of which she never after- 
wards doubted. It might be said of her truly, that she 
was a mother in Israel ; and to the mission family she 
was peculiarly kind. She visited us often, and seldom 
came without bringing something to add to our comfort. 
She was a lively and a shouting Christian. I have often 
seen her feasting on Gospel food, until her soul would be 
filled to overflowing with the love of God ; when she 
would praise God aloud for redeeming mercy. Her af- 



WYANDOTT MISSION. 423 

flictions were great, but she bore them all with great pa- 
tience until her change came, and in joy and peace she 
slept in Jesus the 15th day of August, 1832. 

28. Yas-yah was the only person that attended John 
Stewart's first meeting, and to whom he preached Jesus 
and him crucified. The next day herself and old Big- 
tree were all who came to hear the joyful sound. She 
received Jesus the first offer that was made of him to 
her. She maintained her integrity, and was faithful to 
her Lord until she was taken to her rest. Her life had 
always been uniform; and though she met with great' 
opposition at first from many of her relations, yet she 
never wavered, but continued to fight the good fight. 
She fought and conquered, kept the faith, _and laid hold 
on eternal life, June 23d, 1832. 

29. Sister Jaco, wife of Tctr-i-im-ta, was a woman of 
piety, and died as she lived, in peace, February, 1833. 

30. Men-da-za died in peace, July, 1833. 

31. Sister Tar-ux-ene died in peace, October, 1833. 

32. Polly Zane was the daughter of William Zane, 
and grand-daughter of Ebenezer Zane, who was taken 
prisoner near Wheeling, by the Indians, and lived with 
them, and raised a large family. Polly was pious. The 
Lord called her in the morning of life, and took her away 
from the evil to come, in the year 1831. 

33. Ya-men-dash departed this life in 1832. She was 
received as a probationer on the 2d of May, 1832, but 
did not stay long to enjoy the communion of saints be- 
low, in the Church militant; but we trust she has been 
hailed by the Church triumphant, in the realms of end- 
less bliss. 

34. Ta-sa-tee, or Samuel Brown, was the oldest son 
of Adam Brown, Sen., after whom Brownstowu, in the 



434 HISTORY OF THE 

State of Michigan, is named. He was awakened, and 
attached himself to the Methodist Episcopal Church, in 
Canada, the first visit I made to the Indians in that coun- 
try ; at which time I formed a class there, of which 
brother Gold was leader. He soon after obtained relig- 
ion, and began to exhort, and was licensed as such. He 
had a tolerable education, and was capable of reading the 
Bible for himself, and expounding it to others. He be- 
came useful, and was successful in his labors. He was 
atn humble man, and had been solicited to apply for a 
regular license to preach ; but this he refused, saying, 
that he wished not to rise higher than his brethren. 
He was a good interpreter, and accompanied me and the 
chiefs in that capacity to the eastern cities. He inter- 
preted on the Sabbath before his death. He was taken 
on the Monday evening following with an inflammation 
of the brain, which deprived him of hearing and reason 
on the following day ; and on Thursday, December 5th, 
1833, he exchanged this suffering and uncertain state for 
a orown of rejoicing in the mansions of bliss. His re- 
mains were deposited in the grave-yard on the follow- 
ing Saturday. A funeral sermon was preached to a 
large and weeping congregation. 

35. Sister Jacques departed this life, December 8th, 
1833, after lingering for some months with a consump- 
tion. She was an amiable woman, exemplary in her 
character, modest and unassuming in her manners, faitli- 
ful as a Christian, and affectionate as a wife and mother. 
In her the Church had to mourn the loss of one of her 
brightest ornaments ; but is consoled in believing their 
loss to be her eternal gain. 

86. Tay-how-wa-ha had lived all his life attached to 
the heathen party; hut when h& ^Yas seized with his last 



WYANDOTT MI9SI0X. 425 

sickness (like all other stubborn sinners) his fears came 
upon him mightily, and he renounced his heathen tradi- 
tions and worship, and was admitted on trial in the 
Church, December 28th, 1823, and was truly penitent. 
He made application to be married to his wife according 
to the Gospel institution, and the time for performing this 
duty was fixed on ; but ere it arrived, he took his depar- 
ture to another and, we humbly trust, to a better world. 
We believe his penitence was genuine, and that his suf- 
ferings ended in eternal life. 

37. Tar-e-sha, or Big-lake^ was a moral person in 
his character, and serious in his deportment, from a 
child. He became a probationer, February 2d, 1833; 
but did not live long to enjoy the privileges of the mili- 
tant Church. He was engaged, however, during his 
short warfare. In the succeeding fall he departed this 
life to join the family above. 

38. Tar-he-too was a sister of Between-the-logs. 
She was blind, and had been so from her childhood. 
This woman did not hesitate to embrace the Savior at 
the first ofTer made; for she said, *'I want just such a 
friend and Savior to keep and comfort me." She souglit 
him as directed, and soon found him, and remained stead- 
fast until her death. It might be said of this poor, blind, 
heathen woman, as of one of old, " Her soul continually 
maofnified the Lord." Her communion with God was 
deep and constant ; and from her Savior she never stray- 
ed, but " closer and still closer cleaved to his beloved 
embrace," until her warfare ended; when she left a most 
soul-cheering testimony that she had gone to the Chris- 
tian's home. "0 sweet, sweet home!" To this rest 
she took her departure, x\pril 1st, 1834. 

39. Maurice Big-spoox was the daughter of Jarae« 

36* 



426 HISTORY OF THE 

Big-tree, and was among those children who were firi?t 
admitted into the mission school. Her father and moth- 
er were both religious, and she had their example and in- 
fluence to aid her early piety. She appeared to be about 
ten years old when she, v/ith many others of our school 
children, sought and found a Savior's love. One night, 
while I was at family prayer, this child rose from her 
knees, and came and caught me round the neck while I 
was yet praying, and asked me to continue in prayer for 
their souls. O how affecting was this scene ? Nor 
would they be comforted until God had blessed them 
with his pardoning love. And I can, with others^ bear 
testimony to their faithfulness in the service of God. 
She was a fine singer, and soon learned all the hymns 
that were sung in their language, and could sing delight- 
fully ; and almost every evening they would sing before 
going to bed. 

One night sister Lydra Barstow (now sister Ta^dor) 
came to me, and asked me to step in and see the little 
girls in their evening religious exercises. When I went 
down, and looked through a hole in the wall, Maurice 
was meeting the rest in class, and calling on them, one 
by one, to tell how they felt ; and then they would sing a 
verse. While in this exercise some Avept aloud, and 
others praised God for his redeeming grace. After they 
were through,, they sung in Indian, 

" Jesus my all to heaven is gone," &c. 

Then she prayed,, and all went to rest for the night, in 
©aim resignation to God, 

She made good proficiency in her education; and after 
she left school she was married to Big-spoon; which 
union, like all other unequal matches, was a great hin- 



WYANDOTT MISSION. 427 

derance to her in the divine life. She, however, continu- 
ed to hear her cross ; and toward tlic close of her life, 
while yet in g^ood health, the work of the Lord was 
greatly revived and deepened in her soul. At the last 
class she attended, a few days before her death, she 
seemed to have some presentiment of her near approach 
to eternity. Her soul was in a flame of love. She went 
home in health : was suddenly seized witli an affection 
of the brain, which terminated her life in two days, on 
April 10th, 1834 ; and no doubt slie has joined her pious 
mother and grand-mother in paradise. 

40. An-da-wiz-u, or Big-river. Of this man I can 
say, he was my bosom friend. I have seldom found his 
superior. He was among the first fruits of the mission. 
He was much interested for the welfare of his children, 
and was ably assisted by his pious wife, Eagle. Their 
souls were both formed in the Gospel mold. I appoint- 
ed him class-leader ; which office he faithfully filled. 
Sometime after he was nominated and elected steward in 
the Church, and remained faithful in this relation, until 
death. In all things, he lived in reference to the future ; 
and the text from which the missionary, brother Thomp- 
son, preached his funeral sermon, was descriptive of his 
life, " Set thy house in order," &;c., Isaiah xxxviii, 1. 
I here quote the words of the speaker: "This text was 
applicable to his case — to his farm, house, cattle, family 
circle, economy, unembarrassed circumstances, and state 
of mind, which enabled him to converse with death, and 
welcome his approach as a friend. His disease was con- 
sumption; and a few days before his death he sent for a 
white man to come and take the measure for his coflin, 
and to return with it in two days ; which was attended to. 
When the maker laid it down by his bed, he tlien asked 



428 HISTORY OF THE 

the price, and directed his wife where to get the money 
and pay for it. Then he said, *Call in all my family, 
and I will rest, to gather strength to talk a little to you be- 
fore I go.' He first addressed his wife, and said, ' When 
I am gone I fear you will cry and feel lonesome. But 
you must not. I am going home to God, and you must 
be glad. You will soon come after. Jesus will still be 
with you. Keep up prayers in the family, and let the 
children be kept at school, that they may learn to read 
God's Holy Booh. • Attend to your meetings, trust in 
Jesus, and all will be well.' He then charged his chil- 
dren to be good and obedient to their mother, to go to 
school and to meeting, to work and raise enough to live 
on, to serve God and meet him in glory. He then kiss- 
ed the infant babe, and without a sigh or groan, bid this 
world a final farewell on May 4th, 1834." 

41. Peter Warpole departed this life, after lingering 
several months with the consumption, on the 2d day of 
January, 1835. He had been a professor of religion for 
several years ; and though, in some degree, unstable part 
of the time, yet in the last two years of his life he evin- 
ced more stability and devotion. 

42. Jesse Lee was one of the boys who attended the 
mission school ; and though he made but little proficien- 
cy, yet there is no doubt but his stay wdth the mission 
family was a blessing to him. It was there he learned of 
the Savior; and though he did not comply at first, he 
joined the Church afterwards, (March 1st, 1834,) and in 
September following was unanimously admitted into full 
membership. He was deeply afflicted, and those afflic- 
tions doubtless were sanctified to him. 

43. Jacob Hooper was at the mission school but a 
short time. He embraced religion when young, and 



WYANDOTT MISSION. 429 

proved faithful to the end of his earthly journey. He 
died, February 2d, 1835, and we trust he now wears a 
crown of life. 

44. Men-sa-noo was admitted on trial, June 1st, 18*J4, 
and was continued on trial to the close of life, not being- 
able to prevail on her husband to get lawfully married. 
But amidst her embarrassments she strove to be faithful. 
She died, January 2d, 1835. 

45. May-yat-ta-hat, or Standinp^-water, tlie oldest 
son of old Big-tree, and brother to James Big-tree, one 
of the native speakers. He was one of the first to join 
the Church, in the early history of the mission. He ex- 
perienced religion at a memorable meeting, and one of 
the first that I held in the council house, at which Be- 
tween-the-logs and Matthew Peacock, tlien a chief, with 
several others, experienced religion. He was exemplary 
to the close of his life. When he prayed in public, or 
spoke in class or love feast, his words had a warning in- 
fluence, and melted the whole assembly. His farm was 
well regulated, and gave evidence that he had learned to 
be diligent in business, as well as fervent in spirit. He 
died in holy triumph, on the 7th day of February, 1835. 
Being asked by his younger brother, Big-tree, how mat- 
ters stood between his Maker and his soul, he replied, " I 
am ready to go. I have been waiting for sometime, and 
now have no fear of death." He repeated the same to 
the Little Chief, and thanked him for his faithful labors 
as his leader — exhorted his Avife and the bystanders to be 
faithful to God, and commended his youngest son to the 
care of his brother, to raise and send him to school. He 
spent his last moments in praising God ; and undismayed 
and tranquil, resigned his spirit into the hands of his 
Maker, 



430 HISTORY OF THE 

46. John Coon, died, in peace, after a short illness, 
on the 2d of March, 1835. He was many years waver- 
ing between heathenism and Christianity; but appeared 
to become established for the last twelve months. In 
his last moments he expressed his confidence in his Sa- 
vior, and only lamented that he had to leave his four sons 
strangers to religion and Christian fellowship. 

47. John M'Lean was the only son of Rhon-yau-ness, 
and was educated at the mission school. John was a 
good boy at school, and was good to work ; and in his 
deportment and manners he was agreeable. He joined 
the Church while at the mission school, though he did 
not manifest much zeal until after he closed his studies. 
He then became an exemplary member, and was ap- 
pointed to assist his father in meeting his class, and 
afterwards was licensed as an exhorter, in which offico 
he grew to be a strong man in Israel. His powerful ex- 
hortations toward the close of his life will not soon be 
forgotten. His death was unexpected, but he was pre- 
pared to meet it. 

48. Ya-zhe-ah was an old member, and was faithful 
for many years. She died full of faith, and in prospect 
of glory, in April, 1835. 

49. Charlotte Barnet, died on the 10th of August, 
1835, having passed through several months of affliction. 
She had several times attempted to live a Christian life, 
but as often failed, having a husband who was always 
ready to discourage her. But affliction was the means 
of bringing them both to the fold of Christ, and we 
doubt not they both sleep in Jesus. He departed this 
life in April, 1836, having joined with his wife on pro- 
bation the 10th of January, 1835. 

50. Elizabeth Mononcue v/as one of the mission 



WYANDOTT MISSION. 431 

school children, embraced religion when young, and was 
uniform in all her deportment, from the time she became 
serious. She became the wife of George Monoiicue, 
lived four years of trouble and affliction, and died in 
great peace. 

51. Tom Long was, for several years, the chief of tlie 
heathen party. He was a man of a stroijg mind, and a 
good counselor, but a great drunkard. He was often 
convicted of his sinful ways, and would weep bitterly ; 
but his habits and associations were too strong for his 
convictions, until his last illness, when he positively re- 
fused to touch any intoxicating drink whatever. He was 
a great penitent, and was very solicitous to show his 
change and his sincerity of mind, by being received into 
the Church ; which request was granted him two days 
before his death. 

52. Mariah was the daughter of B ho n-ijan-ness. She 
was sent among the very first to the mission school ; and 
among all our children, she was one of the best. She 
made good progress in her studies, while at school. She 
embraced religion, and grew in grace — was afterwards 
married to John Brown, and lived an example of piety. 
She died triumphantly, April, 1835. 

53. RiiON-YAN-NEss was the oldest man in the nation 
when he died. He was a professor of religion, and had 
belonged to the Church for sixteen years. For thirteen 
years he professed to enjoy the blessing of perfect love. 
He was a chief of his tribe, and had been for many years 
a class-leader and steward. He walked with God al- 
M^ays. His life was unblamable and unreprovable. He 
continued in the faith, and was settled and grounded in 
love. He attended ^quarterly meeting on the Sabbath ; 
and being steward, he M'aited on the brethren, spoke in 



43^ iiihtort or run w\AND».rT mi^idx. 

lovf ffi*l, lolU ilic wunik-rs c»f rctlccnun^ grace, cl;i|ipoi! 
his (^lad hamU, nnd IcNikod up to hrnvrn, an his fuluro 
niiJ hlcn^rd hotnr, :\nd on the t'ollowiuf^ Thursiluy dicl. 
full of fatlh ami of thr Holy (ihonl. 

Now, clear rrailt-r, 1 hnvr ri'laUil lo you the glorious 
vffecXB of rrtlrrming mercy on ihr hcaru and Ii\r8 of a 
Tow of thr Iqdians thai einhntced rrli^ion through ihr 
preaching of the (floa|)el at this ini««sion ; and more tlian 
douhlv the aiwie numl>er might hv given, who were saved 
from the wrath to come, hy •• i)»e foohshncss of preach- 
ing'* Christ nnd him crucilunl. These notices were ti- 
ken from tiio C'hun'h book at the missiun. In some I 
have added a few tilings from my own knowledge; ami 
might say mflrli more. These Indiaiu were in a mom 
drgmdrd state when the (!o«pel n*ached them. 4 low 
many thou^.^Mds, m sinul.ir circumsinnctj*, are asking for 
the bread of life! And here are the lal>orers, wmling U> 
l>c employeil, saying. •• Here I am — »cnd me." Dut who 
will help? Need 1 exhort you, after having read the 
faels here stated f No ! The love of (iod and worth of 
aouls will ponstrain you to aid with your money and 
prayen, m cvangrlixing and bringing to God tliose poor 
wamlcrers; and where you have hereiotirc given one 
dollar, now give two. It will Ik- well laid up in heaven. 
Hut if you withhold your aid from the minsionar)* cnu.«( . 
and lay up treasure on eartli, it will M)on be taken from 
you; or it will, perhaps, be the curse of your famil 
when you arc taken from it. /^t the /ndians have ti 
(iospd: let thmi all have it, and let them have it now J 



